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V. I 


%\^t American ^olfc-i4»te docietp 











^bltjen^eb for €i)e ^mencan jpoIft^fLore ^Societp bp 






jERS ! 

Copyright, 1894, 

Aii r^hts reserved, 

JAN 24 loyB 

TTke Rhertiit Prut, CamMdgt, Mau.t U. S. A. 
Ekctntfptd and Printed by H. O. Hoofhton & Co. 

Early in 18S5 I landed at Loanda, as pioneer and linguist of 
Bishop William Taylor's self-supporting missions in Africa. My 
duty was to acquire the languages, impart them to the mission- 
aries, and prepare grammars, vocabularies, translations, and other 
elementary books needed by missionaries in the course of their 

During the first two years spent at Loanda the necessity of 
supporting myself and the station by means of tuition, which had 
to be given in the Portuguese tongue, added to chronic dysentery 
and fevers, left me practically no time for the study of the native 
language. But I was compelled to master Portuguese, which in 
Angola is indispensable for dealing with the educated classes, and 
is always of utility in intercourse with the common natives. 

My attempts to acquire the native language in Loanda, though 
largely unsuccessful, taught me several things : (i) that the books 
hitherto published on the language were worse than useless, being 
positively misleading ; (2) that the Portuguese and the educated 
natives were not to be relied on as informants; (3) that the form 
of speech in daily use among Loanda natives, needlessly mixed 
with Portuguese elements, offers poor material for the study of the 
genuine Ki-mbundu ; (4) that the latter, and not Ambundo, Bunda, 
N'bundo, or any of the other current terms, is the only satisfactory 
and proper name of the native tongue. 

My third year was spent in the interior, chiefly at Malange, the 
farthest inland settlement of the Portuguese, and the point of con- 
vergence of important trade routes. Here I had better opportunities 
for linguistic studies, although the necessity of teaching in Portu- 
guese still left me only a few late hours of the night for the record 
of daily observations. 

Before the close of the year I had collected about three thousand 

vi Preface. 

words, discovered the principal rules of Ki-mbundu phonology, mor- 
phology, and syntax, and firmly established the following important 
facts : (i) that the dialects spoken at and between Loanda and 
Malange are mutually intelligible, while those of Kisama, Lubolo, 
Songo, Ndongo, and Mbondo become so after very little practice ; 
that, accordingly, all these dialects form one language, and that 
books printed in either the Loanda or Mbaka dialect would be use- 
ful to these tribes ; (2) that the political and commercial impor- 
tance of the Loanda district, where Ki-mbundu is the vernacular, 
the number and partial civilization of the inhabitants, the vast 
extra-territorial use of the language — in the coast-belt, wherever 
there are to be found Portuguese traders, troops, or authorities, 
and eastward as far as the Lualaba, wherever the ubiquitous 
Ambaquista (native of Mbaka) has penetrated — fully warranted the 
founding of a Kimbundu literature ; (3) that I was at the time the 
only person willing and able to spend and be spent in this laborious 

The sense of this great need of the Angolan people brought me 
back to civilization. During 1888, while recuperating in the moun- 
tains of the Swiss Jura, at the house of my mother, I wrote and 
published a primer and a gospel, as well as the first reliable gram- 
mar of Ki-mbundu, and prepared a dictionary of the same. The 
specimens of the language, namely, proverbs, riddles, and two short 
tales, contained in this grammar, were also the first examples of 
Ki-mbundu folk-lore placed before the public. 

In 1889 I was again in America, and accompanied as philologist 
the United States Scientific Expedition to West Africa (called also 
the " Pensacola Eclipse Expedition *') as far as Loanda. Here and 
in the neighborhood I took especial pains to obtain folk-tales and 
proverbs, and succeeded in securing hundreds of the latter and about 
a dozen of the former. My intention was to publish this material 
in one of the volumes containing the contemplated Reports of the 

A few days prior to my sailing once more for America, Jeremiah, 
my former pupil and friend of Malange, arrived at Loanda and 
volunteered to accompany me to Christendom. To him I owe 
the bulk of my tales and the best of them, as also much reliable 
information in regard to native beliefs and customs. A few of his 
stories were written on shipboard ; the greater part were dictated. 

Preface. ' 

and subsequently type-written by him at Vineland, N. J., in 1890 
and 1 891. 

In June, 1S91, when I returned to Angola as United States Com- 
mercial Agent, the manuscript, consisting of eighty folk-tales, with 
interlinear translation and notes, was practically ready for the press. 
It was then hoped that the Smithsonian Institution would undertake 
its publication. Since that time additional stories have been col- 
lected, and now there is material available for one or two additional 
volumes. Proverbs, riddles, and songs have also accumulated, so 
that the present volume, containing fifty tales, is only a first in- 
stalment of what I intend to publish as soon as means are forth- 

This will meet the objections of those who would have preferred 
to find in this volume examples of all the classes of native traditional 
literature. The remarks already made will also account for the 
prominence of the linguistic features of this book, which is intended 
to serve as a text-book for students of African languages as well as 
for students of comparative folk-lore. The scientific reader will 
appreciate the local coloring of the literal version and the proof of 
genuineness given by adding the original text. 

The Comparative Notes are not intended to be exhaustive, but 
simply to give a few stray hints to the folk-lorist, and to furnish the 
general reader with some idea of the world-wide dissemination of 
folk-tales and of mythologic elements. Those who are acciuainted 
with the animal tales of American negroes will readily recognize 
their variants in this collection. Fictitious tales {mi-saso), including 
animal stories, are placed first, and followed by narratives taken to 
be the records of events {maka) ; historical traditions (tna-liinda) 
are left for future publication. Within each class the tales are 
grouped with the intention of bringing together those mutually 

The chapter on African folk-lore, in the Introduction, was written 
in 1890-91. Students of folk-lore will notice that recent articles 
contained in folk-lore journals, and easily accessible to specialists, 
are not mentioned. Since 1890, Stanley's expedition into "Darkest 
Africa" has furnished a contribution to African folk-lore in J. M. 
Jcpbson's "Stories told in an African Forest." J. McDonald, in 
" Folk-Lore " (London), and E. Jacottet, in " Revue des Traditions 
Fopulaires " (Paris), have published interesting articles on Bantu 

viii Preface. 

folk-lore. Very recently Dr. C. G. Buttner has published an " An- 
thologie aus der Suaheli-Litteratur " (Berlin, E. Felber, 1894), which 
appeared but a few days before the author's death. As this excel- 
lent work is a publication and translation of Swahili manuscripts, it 
is not siu^rising that only one story is entirely African.^ The bulk 
of the written literature of Zanzibar is, naturally, either wholly or 
in large measure of Arabian origin. 

No collector of folk-tales in a virgin field will be astonished to 
hear that mountains of prejudice were to be overcome by dint of 
diplomacy, perseverance, and remuneration before Angolan natives 
could be induced to reveal the treasures of their traditional lore to 
a stranger armed with pencil and paper. Now the spell is broken, 
and not a few natives volunteer, for a compensation, to have their 
stories taken down in writing. 

The future of native Angolan literature in Ki-mbundu, only nine 
years ago so much derided and opposed, is now practically assured. 
J. Cordeiro da Matta, the negro poet of the Quanza River, has aban- 
doned the Portuguese muse in order to consecrate his talents to the 
nascent national literature. The autodidactic and practical Amba- 
quistas of the interior have begun to perceive the superiority, for 
purposes of private correspondence, of their own tongue to the Por- 
tuguese, — to them what Latin is to the Lusitanian peasant ; finally, 
indications are not wanting that the Portuguese authorities, civil 
and ecclesiastic, are becoming awake to the importance of a general 
language like the Ki-mbundu as a link between the ofHcial speech 
and the multitudinous Bantu dialects of their vast province of 

In Africa, Portugal is caught as in a trap between powerful and 
encroaching neighbors, each one of whom is more than her match. 
The only safeguard of the last, but still magnificent remnant of her 
once unequalled colonial empire lies in the afEection of her African 
subjects ; and in no wise can she secure this better than by giving 
them what they desire, have patiently awaited, and are promised 
by the Constitution — namely, a rational system of elementary, 
industrial, and higher education. Nor can the primary school be a 
success so long as teacher and pupil are expected to read and write 
a language which neither understands. 

To the Department of State at Washington and to the American 

^ Der Fucks unddas Wiesel^ a parallel of our No. XXIX. 

Preface. ix 

Geographical Society are due my thanks for the plates of my two 
maps of Angola. 

It will give me pleasure to receive suggestions or criticisms from 
any person interested in African philology or folk-lore. 

New York, February i, 1894. 

Permanent Address : 

Care of National Museum, 

Washington, D. C. 


Introduction. pagb 

I. Description of Angola i 

II. Angolan Folk-Lore 15 

III. Literature of Ki-mbundu 23 

IV. Pronunciation of Ki-mbundu 25 

I. Ngana Fenda Maria. Version A 29 

Version B 43 

II. Fenda Maria and her Elder Brother nga Nzua . . 53 

III. Na Nzua dia Kimanueze 65 

IV. The Woman who Longed for Fish 83 

V. Sudika-Mbambi 85 

VI. Ngana Samba and the Ma-kishi 97 

VII. The Girls and the Ma-kishi 103 

VIII. The Children of the Widow iii 

IX. The Kianda and the Young Woman 115 

X. The Four Uouas 117 

XI. Mr. Carry-me-not and Mr. Tell-me-not . . . .125 
XII. Mutelembe and Ngunga . .127 

XIII. The Son of Kimanaueze and the Daughter of Sun and 

Moon 131 

XIV. A Bride and her Brothers-in Law 141 

XV. The Lions and Kimona-ngombe 145 

XVI. The Blacksmith and the Blackbirds 151 

XVII. Man and Turtle 153 


XIX. The Child of Hunter and the Child of Deer . . 159 

XX. Diniana dia Ngombe and Deer 159 

XXI. Leopard, Antelope and Monkey. Version A ... 161 

Version B 173 

XXII. Leopard, Monkey, and Hare 183 

XXIII. Leopard and the Other Animals 189 

XXIV. The Young Leopard and the Young Goat . . .191 
XXV. Hare and Leopard 197 

XXVI. The Lawsuit of Leopard and Antelope .... 197 
XXVII. Lion and Wolf 201 

xii Contents. 

XXVIII. Elephant and Frog 203 

XXIX. Fox AND Mole 203 

XXX. Cock and Fox 207 

XXXI. Jackal and Hare . . 209 

XXXII. Squirrel and the Kingship 211 

XXXIII. Dog and the Kingship .211 

XXXIV. Dog and Lizard 213 

XXXV. Dog and Jackal 213 

XXXVI. The House-Hog and the Wild Boar . . . .215 

XXXVII. Partridge and Turtle 215 

XXXVIII. Frog and his Two Wives 217 


XL. King Kitamba kia Xiba 223 

XLI. The Young Man and the River 229 

XLII. Kingungu a Njila and Ngundu a Ndala . • . 233 

XLI 1 1. Two Men, One Woman 235 

XLIV. A Father-in-Law and his Son-in-Law .... 239 

XLV. The Young Man and the Skull 243 

XLVI. The White Man and the Negro 243 

XLVII. The Lion is Strong; so is Friendship Strong. . . 245 
XLVIII. The Builder of Ability and the Builder op Hastb . 247 

XLIX. The Past and the Future . . 247 

L. Ngunza Kilundu kia Ngunza 249 

Notes 253 

List of Works on African Folk-Lore, cited in the Introduction 310 

Appendix — Music 311 

Index 313 



As defined by the recent treaties with Germany, Eng- 
^'""''" land, and the Kongo State, the Portuguese province of 

Angola is one of the largest territorial divisions of Africa. Owing 
to its geographic situation, variety of climates, resources of soil, 
mineral wealth, and the progress already made in civilization, its 
intrinsic value and other possibilities surpass those of any other 
tropical African possession. From 4° 40' to 17° 2o' south latitude, 
it owns over twelve degrees of seacoast, with the two best harbors 
of the whole West Coast, the mouth of the Kongo, and the Bay of 

To the interior it extends to the Zambesi River from its bend to 
its source, to the Kassai River from Lake Dilolo to 7° south lati- 
tude, and to the Kuangu River from 8° to 6° south latitude. In 
the north, its boundary runs along the 6° south latitude and a long 
stretch of the Kongo River. To this must be added the "enclave" 
of Kabinda. Thus this province forms a slightly irregular quad- 
rangle, covering about 1,250,000 square kilometers. 

In the south, it borders on German Southwest Africa, in the 
southeast on British Zambesia; and the Kongo State is its eastern 
and northern neighbor. 

As regards geographic latitude, the whole of Angola is 
ci^tions. tropical, but the temperature is everywhere advanta- 
geously modified; on the coast, by the sea-breeze and a 
high bluff, where the heat in the shade is never disagreeable ; in the 
interior, by the elevation of the land. Of course the distance of 
twelve degrees between the extreme north and south latitudes im- 
plies a variety of climates irrespective of orographic conditions. 
From north to south the country may be aptly divided into four 
zones or belts : — 

I, The coast-belt, between 50 and 150 miles wide, with an aver- 
age altitude of 100 to 150 feet; more or less sterile, because of its 

2 Introduction. 

sandy soil, but rich enough in subterranean water to become valu- 
able as soon as capital introduces wells and pumps. 

2. The mountain-belt, formed by the lace-work of erosion on the 
partition wall between the highlands and the low coast-belt, with 
occasional signs of volcanic action. This is also the zone of luxu- 
riant vegetation and mineral treasures, of grand scenery, of sultry 
vale bottoms and breezy peaks, of cascades and inspiring panoramas. 

3. The plateau, or highland, belt, extending from the Kongo to 
the Kunene, and rising from 2,ocx> to 6,000 feet. This is the realm 
of the prairie and parkland, the home of antelopes, gazelles, zebras, 
and of herds of sleek cattle ; the foreordained granary and live-stock 
ground of the coming century. Its general aspect differs little from 
that of undulating lands in the temperate zone. 

In its southern, and widest portion, rising between 3,ocx> and 6,000 
feet above sea-level, the white race can and will get acclimated, and 
thence raise the sunken native population of Southwest Central 
Africa to its own moral and political level. 

4. The fourth zone, a recent accession, and still unoccupied, may 
be called the inland depression, and is formed by the Kuangu and 
Upper Zambesi basins, separated by the high flats of their water- 

Rather low, swampy, distant, and covered by the darkness of our 
ignorance, this region is at present uninviting to the civilized man ; 
but its rich soil and its wide network of water-ways navigable by 
river-steamers, will one day make it no less desirable than its more 
advanced western sisters. 

As a rule it may be stated that, as moist heat is detrimental to 
the white organism, while beneficial to vegetation, the most fertile 
regions are also the most unhealthful, and that the most salubrious 
districts are the least favored as regards vegetation. This rule, how- 
ever, has many exceptions. Thus, on the coast north of Benguella 
it is possible for whites, with a sound constitution, who can afford 
the comforts of life and an occasional trip to the moderate zone, to 
live a goodly number of years ; though not without paying their 
tribute in fevers and other endemic troubles. Yet, as a race, the 
whites cannot expect to prosper anywhere in Angola north of 11° 
south latitude. American negroes, however, though suflFering in- 
dividually, would, as a race, find a genial home in all the highland 
of the interior. 

Thus, again, the high plateaus of the province, south of 11°, while 
perfectly adapted for the white race, are by no means sterile. They 
will yield abundant crops of all that is produced in the sub-tropical 
and temperate zones. But, before it can oflFer any inducement to 
white settlers, the highland must be connected with the seaports 

^ DescripCion of Angola. 3 

by means of railways, and the duties on necessary articles must be 
abolished, or not exceed ten per cent, ad valorem. 

The mean temperature of Loanda is 23° centigrade, that of Ma- 
lange, 19.5°, that of Mossimedes, 20°. The average temperature of 
the coolest month is : at Loanda, 14.6° centigrade, at Malange, 4,3° ; 
of the hottest month, at Loanda, 31.7° at Malange, 32°, 

The staple exports are: (1) india-rubber, which is still 
Roourtel"'* fouud in thc forests of the Kuangu basin, and imported 
from the Kongo State ; (2) gum-copal, and other gums, 
the collecting of which constitutes the main occupation and source 
of income of thousands of natives ; (3) coEfee, growing spontane- 
ously and cultivated in the mountainous zone from the Kuanza to 
thc Mbidiji River, but susceptible of cultivation through the whole 
length of said zone ; (4) wax, which is produced, to some extent, 
among most independent tribes; (5) hides, near white settlements; 
(6) orch ilia-weed, which is exclusive to the arid coast-belt ; {7) 
palm-oil, which comes from the river banks ; (8) ivory, which is 
mostly brought to the coast from hunting grounds back of Angola, 
A few herds of elephants are still found in the southeastern corner 
of the province. 

As to mineral resources, copper, though no longer exploited in 
exportable quantities, is found at Bembe and many other points of 
the mountain-belt ; gold is found in the sand of the Lombiji River ; 
silver is said to exist in the mountains of NgoJa ; iron is abundant 
everywhere ; salt is exported from Kisama, and coal crops up at 
Dondo, Clay for brick and tiles, or limestone, sandstone, and gran- 
ite for building purposes are nowhere lacking. 

The exports of Angola for 1890 amounted to slightly 
s^pi™^ below S5,oc»,ooo, the imports to $5,350,000. Regular 
lines of steamers, two Portuguese, one English, one Ger- 
man, one French, one Belgian (Kongo), one Dutch, connect the 
province with Europe. 

The principal ports are: Kabinda, Kongo, Ambrizette, Ambriz, 
Loanda, Novo Redondo, Benguella, Mossamedes. 

A Ibie of three steamboats plies on the Ouanza River, between 
Loanda and Dondo ; and the lower courses of the Lifune, Dande, 
Bengo, and Longa arc accessible to sailing crafts. 

The railroad from Loanda to the interior is built as far as the 
Lukala River, and Catumbela is connected with Benguella by a small 
railway; yet the whole produce of the interior is still brought down 
to the coast by caravans of native traders, of whom the Mbaka (Am- 
baca), and Kasanji (Cassange), with terminus at Dondo or Loanda, 
and the Mbalundu (Bailundo), and Viye (Bihe), with terminus at 
Benguella, are the most important 

4 Jntroduciion. 

Tti« |/riiviiirt. SR. ic('v«mit;il by Portugal, is divided into 
\t^^*n *''"* dwtn'-l;. : (i.y In Ihtr iiurth, tiic recently organized 

f'*un|f.ii J>Kitrr:l, wtlli ui|itlul and governor at Kabinda. 
(': ) 'Ml* '.antral liMtrid \A Loaiidu, with thifc city ai> provincial and 
f(«4«ti'i|fl M(|ittul. ami r«4idcnr:« oi tht Oovcmor-General, wlio is also 
•l»«i«n'ltti i'.tivcrufrt (;;.) TJk District ol iieii^uella, with governor at 
lh«-' |fi)r( (4 ) Jti Uif Mciuth. tilt* modem District of Mossamedes, 
%vi()i liiK f ttv a* r.apttal 

f.ii'ii tlwlriT!! I*, auliiiivukii inu» '• Concclhos/* which maybe com- 
tmt*-!! with t.iiuntK:^. atid them- again into Divisions, which corre- 
<tMiiiii lit Aimi* r^tief:l:> to lownKhitxi. 

'I li« ffiivcniijt-f tcncnil a«il Iht District Governors, with right rox-al 
tM«w"T4. OM bv tmriition naval ofliccr> ; the " cheies " of the ** Con- 
f f'Up'^ *' HM.. flh*' w ruU\ ofl1ccr^ o( the colonial armv : and the " com- 
ni:iiiiiattl<i«« ' o( lh« divt»ionh arc resident traders or educated na- 

\\\ \\\\ Knngti District. Ihr heads of the *• Conrelhos *' are called 
•■ U«-«iiifMU<Mk.' and an live m numl>CT. Bem^ pan of ihe Kongo 
l>RAiii ihi* di^tTiri !♦ pUcet'. unocr tht liiiera". repine of the Ac: of 
ii»« Iwtiit^ f iMiirrcno . t^hich wiV.. howc^'cr, s:»or bt modifiec br 
ih« ndt^ption o< ih< liruj^ciN Acl. The other thret districts are 
nnof»T lh« oic". rr:^im< oi huifi tarifi anc dificTOTtUL nirti^ 

Thf rf^^uim»■<*^ oi th« Kongr l^istnc: are ; Kn'nm:;?. KiiangD, S. 
•^ai^adoi St ^ntonu■^ anci Amhnzcrtc. 

1 hf 'i on<Tlhn^' ml*- which tht Iiistrir: o: l^osnoL k di-viaen 
nn — 

l.oand?! Tiarr^ (\c l^npo Icoir t BenrL. Bam. a: Itinot. .\fco 

1 ^sndr. Ar-.h?-i7. *.cnz£ d: Goiungf.. Goiung: Ahc Cazengn, 

An.nsfft 1 »i!cii* d< Krapuna*. Talu. l^'uiiirnn£rc.. l^aiartre. T^ungo 

\nfNMVi«> V am ham be I'Dondo.. \ias5anran:.. Kunmi. Nov:- iLfr- 

rlf^r*. ill 

"'hf ' V nn»»o'ho^ ' o' thj T^iKTrir: n: Benfruelk £-? : — 
l-t^-ric-iicDk V finiTnhc'U. F^t^tc. J-arimcs. ju:IienrDs&. Dnmbe 
t'irar»ft< 'I'h* nrv n^Tsts o: Baiiunot. Bint. anL J ui>Liir: i:rt not vet 

■ i .^n.*rlh<**- ' 

r'^M ' \ nr».vlhn^ ' of the r):>mr: n: iVj .-JSSL.meae* 'srt : — 
A:.»'^s.Mm<**!<='^ l<umhfi. l.unancT. K'lrrriniLti. HuiiiL.. Gaxi-bas. Hirmhc 
Thr N\unda7i» ix tut astnrrts cnmciae t: s.nme 

nnTHuatioT o: th^ ir-'^":nrL Tnu* tnt Konr^r riatioD 
<v*runK?^ nic<: o the Kon^r Iii^mrt nin m^eriat^ ihe nnrtbcT part 
of thf i.nancjt « »i^mr: Tm ::itt:r s? orri:riu-d bv thf Aiurnla 
xA-^Mm/ift natioi. wnost namt na* b£«L t:::t£ndec: XL ibc whxilc 

™ Description of Angola, 5 

The District of Bcnguella is all occupied by the Ovi-mbundu nation 
and tribes closely allied. 

The people of the District of Mossamedes do not seem to form 
an ethnic unit, but differ little from the Ovi-mbundu stock, though 
many have more affinities with the kindred Ova-Herero and Ova- 
Ndonga group of the German possessions. 

The people beyond the Kuangu and those of the Zambesi Basin, 
are not yet administered by Portuguese authorities, and are not com- 
prehended in any of the above districts. 

The tribes of the Kongo nation, as far as included in Angola, are : 

(I.) Ngoio, occupying the Kabinda enclave, north of the Kongo 
River. (2.) Solongo and (3) the Eshi-Kongo proper ; both south of 
the Kongo River. {4.) Mbamba, on the Mbidiji River and in scat- 
tered colonies. (5.) Luangu, scattered as wandering blacksmiths, 
but settled in strong colonies in the upper Dande basin. (6.) Hungu, 
around the headwaters of the Loji and Lukala (Lucalla) rivers. 

The tribes of the Angola, or A-mbundu, nation are ; — 

(I.) The federation known as Ji-ndembu (Dembos), between the 
Dande and the Lifune rivers. Still independent. 

(2.) The Mbaka, comprising, besides Ambaca, much of Golungo 
Alto, Cazengo, Malange, Duque de Bragan^a, and scattered in small 
colonies as far as the Kassai River. Subdued. 

{3.) The Ngola (proper) or Ndongo, in the Hamba basin. Inde- 

(4.) The Mbondo, northeast of Malange, on the watershed of the 
Kuangu, Quanza, and Lukala basins. Half subdued. 

(S-) The I-mbangala, or Kasanji, between the Tata Mungongo de- 
pression and the Kuangu River, east of Malange. Independent, 

(6.) The Songo, divided into Great and Little, occupying the whole 
right basin of the Quanza from Malange to Viye (Bihe). Mostly in- 

(7.) The Haku, between the upper Quanza and Ngango rivers, on 
the left bank of the former. Independent. 

(8.) The Lubolo, between Haku and Dondo, on the left bank of 
the Quanza. Independent. 

(9.) The Kisama, between the Quanza, the Longa River, and the 
sea. Independent. 

To these must be added the mixed population under Portuguese 
rule, which forms ail the larger settlements on the right bank of the 
Quanza River, between Malange and the sea. The Loanda type pre- 
dominates in this section so much that, but for its mixed elements 
and semi-civilized stale, it might be called the Loanda tribe. It is 
the most advanced in European civilization and corruption. 

The tribes between the Longa River and Egito occupy a some- 

6 Introduction. 

what isolated position. They are the Mbwiyi (Amboim) between 
the Keue (Cuvo) and the Longa rivers, the Ba-sumbe and Ba-sele, 
north and south of Novo-Redondo, and farther inland the Kibala. 

The Ovi-mbundu people are the Highlanders of Angola. They 
embrace the people between the headwaters of the Quanza and the 
coast region. The principal tribes are the Mbalundu (Bailundo) and 
Viye (Bihe), forming one linguistic stock. Smaller tribes are the 
Ndulu and Ma-lemba on the left bank of the upper Kuanza. 

The various tribes of the Nano (/. e. Highland) between the upper 
Kunene and the depression belong to the same gfroup. 

Along the coast and small river courses are found : the Ba-ndombe, 
Ba-Kuando, Ba-Kuise, Ba-Koroka, Ba-Kaoko, which are little known, 
but owing to their savage state all the more interesting. 

The larger tribes of the District of Mossdmedes, excepting those 
of the coast, just mentioned, are : the Ba-Ngambue (Gambos) Ba- 
nianeka, Ba-londo, Ba-nkumbi, Hai, Jau, Ba-ximba and Ba-kubale. 
Beyond the Kunene River are the Kua-mati, Kua-niama, Handa, 
Nyemba, Fende, and the Ba-kankala of the yellow Bushmen race. 

In the fourth climatic zone, which is formed mainly by the recent 
accessions of Angola, what is now known as its political zone of in- 
fluence, we find from north to south, in whole or in parts, the fol- 
lowing nations and tribes : — 

The Ma-Xinji (Ma-shinji), on the right bank of the Kuang^, eth- 
nically, but not politically, allied with the Ma-Kioko. 

The Lunda, farther east, once the gfreatest nation between Tanga- 
nyika and Loanda, now almost annihilated by civil wars and the 
slave-raiding Ma-Kioko. 

The Minungu, on the upper Kuangu, neighbors of the Ma-Songo 
and Ma-Kioko. 

The Ma-Kioko or Ba-Chibokue, along the upper course of Kassai, 
and now far scattered as bold hunters, traders, and slave-raiders. 

The Ngangela, east of Viye (Bihe). 

The A-mbuela, south of the Ngangela, and occupying most of the 
southeast comer of Angola, as recently enlarged. 

The Ba-rotse, in the upper Zambesi valley, who are, by treaty, 
divided between England and Portugal, as the Lunda are between 
Portugal and the Kongo State. 

The Ma-mbunda on the Lower Kubango River. 

What constitutes a nationality in the natural state is 
wJ^te dSSs. n^uch less the political organization than the language. 

Our ethnologic division into nations and tribes corre- 
sponds to the linguistic division into languages and dialects. The 
people speaking one language constitute a nation, and each tribe has 
its own dialect. The political predominance of a tribe makes its 

Description of Angola. 


dialect the basis of the national literary language, which is enriched 

and developed by the assimilation of forms and words from the 
various dialects. Thus the court-dialect of Kongo becomes the liter- 
ary language of the Kongo group; and the dialects of Loanda and 
Mbaka form the basis of the literary Ki-mbundu. 

Angola proper is limited, in the west by the ocean, in the north 
by the Dande (Ndanji) and Susa rivers, in the east by the Kuangu, 
in the south by the Longa River and the boundary line between the 
Lubolo and Mbalundu tribes. 

The dialects of the Ki-mbundu language are those of the tribes 
already enumerated above : Kisama, Lubolo, Songo, Mbondo, Ndon- 
go or Ngola, Mbaka, and that of Loanda. Besides these, there are 
on the borders some intermediate dialects, which partake almost 
equally of the languages north and south of them. Thus the Mbamba 
and Hungu in the north, the Holo in the northeast, the Haku and 
Sele in the south. 

All the stories of the present work belong to the Ki-mbundu group, 
that is, to Angola proper, and to various tribes ; but all are written 
in the two main dialects of the semi-civilized population : the Loanda 
and the Mbaka. 

Therefore we limit the ethnologic data which follow to the Ki- 
mbundu stock. Still most of them apply as well to the neighboring 
groups in the north, east, and south. 

Every native community however small or large, inhab- 
Socil'i D^ iting one place, that is, forming a village or town, is gov- 
erned by a chief who is elected and controlled by the 
body of the elders. 

In an old community the chief is generally chosen in one family 
according to the tribal law of succession, provided the lawful heir be 
deemed fit for the office. If he is not, the dignity passes to the next 
har. In new communities — as is the case of fugitives meeting in 
the bush and building together — the community by mutual con- 
sent organizes itself in accordance with its needs, traditional prefer- 
ences and superstitions, and the council of the elders bequeath to 
the following generation the constitution which they have framed. 

The form of government is neither purely monarchic, oligarchic, 
or democratic, but a happy combination of all three. The council of 
the elders, which might be called the parliament and forms the legis- 
lative and controlling power, is composed of all the adult and free 
males who show any ability. It delegates the executive power to a 
chief whose choice is determined by definite traditions and rules, and 
who is constantly controlled by the leading elders, whom he has to 
consult in every important matter. Within the limits of the tribal 
constitution or traditional laws, the chief or king has absolute power 

8 Inirodiutton. 

over his subjects' lives and property. His chief officers are: (i.) 
His premier, who often is his presumptive successor, and whose title 
is Ngolambole, He is the chief's right hand, represents him in his ab- 
sence, and is regent during the interim between the chiefs death and 
the inauguration of his successor. (2.) The secretary, called Tandala^ 
Muzumbuy or Sakala^ who corresponds to the foreign secretary or 
minister of foreign affairs in European states. He is the chiefs 
mouth-piece, publishes his orders, receives and introduces strangers, 
and attends to the official correspondence, when he can write. 

Besides these two standing officers, Angolan chiefs have, accord- 
ing to their importance and tribe, a larger or smaller number of ac- 
cessory officers who carry out the chiefs orders, and keep him posted 
on the state of things ; thus, the captain of the militia, the collector 
of this or that tax, the superintendent of roads, or markets, and 

In some tribes, the chief may be a female as well as a male ; and 
in most tribes the head-wife of the chief has great power, even under 
the reign of his successor. 

The Kimbundu title of the chief is generally Soba. A vassal chief 
is called a Kilamba of his suzerain. A suzerain of many vassals is 
called in some tribes Jaka (Portuguese Jaga), in others Ndembu, 
The latter name prevails among the independent chiefs between the 
Nzenza (Bengo), Ndanji (Dande), and Loji rivers, where a soba used 
to be an inferior chief. It is from this title of Ndembu that the 
whole district derived its official name " Dembos." The independent 
Ndembu form a federation. 

In former times every tribe had a head-chief or king ; now the 
only tribe which still has one great head is that of Ngola. It is still 
absolutely independent, and enjoys an elaborate system of elective 
and hereditary nobility. In Angola there is no trace of the military 
despotic system of the Ama-Zulu. 

The social organization of the family in Angola is similar to that 
of most Bantu peoples. As fatherhood is never absolutely certain, 
while there can be no doubt about motherhood, it is the mother, not 
the father that determines consanguinity or kinship, and succession 
or heredity. The father's relation to his children is as loose as, with 
us, that of a step-father to his step-children. Of course, affection is 
commensurate with the belief in consanguinity. Therefore, the 
closest relation is that of mother and child, the next that of nephew 
or niece and uncle or aunt. The uncle owns his nephews and nieces ; 
he can sell them, and they are his heirs, not only in private property, 
but also in the chief ship, if he be a chief. 

Polygamy is honored, although its evil concomitants are not ignored. 
In the absence of metal or paper money to represent capital, a large 

Description of Angola. 9 

number of wives, of children, and hence a wide circle of blood-con- 
nection and influence, is considered the best investment and most 
substantial element of wealth. Each wife occupies a separate house 
and tills her own fields. She provides her husband with food and 
tobacco ; he builds her house and procures her clothing. The wed- 
ding ceremonies are minutely described in the story of the Four 
Uouas. The money and other things given by the suitor to the girl's 
parents are not the "price" of the girl, as is often said, but the 
" pledge " and symbol of the contract thereby executed. If he treat 
her unmercifully he may lose the money ; if she prove untrue or un- 
fruitful the parents have to return the gifts. Impotence in men and 
barrenness in women are the greatest misfortunes that may befall 
them. Blindness and lameness are trifles compared to that ; so great 
is the abomination in which these infirmities are held. 

One of the most important institutions is that of the Iambi, or 
funeral and mourning. The moment one dies, all those who are in 
the house and all those who soon come in, raise the most heart-rend- 
ing wail, and this is repeated daily at stated hours, and for weeks 
and months by the nearest relatives. The corpse is wrapped in a 
mat and carried on a pole to the grave, followed by howling men 
and women who march in the quickest trot. Broken pottery and 
other objects are placed on the grave. On the grave of a hunter a 
mound of stones is raised, or skulls of wild animals are placed on the 
trimmed limbs of a dead tree. 

In Loanda, the nearest relative of the deceased stays for months 
unwashed and unkempt in the bed just vacated ; the windows are 
closed, the room kept unswept, and the mourner can break his or 
her silence only for the funeral wail. The greatest thing about the 
mourning, however, is the gathering of all the relatives and friends 
from afar for the mourning dance, and the regular Irish wakes they 
keep up at the expense of the successor and next of kin, as long as 
money lasts. Circumcision is very widely practised, but obligatory 
only among a few tribes. 

Slavery and its unavoidable concomitant, the slave-trade, are prac- 
tised all over Angola. It is based on three facts : (i) The right of 
the uncle to dispose of his nephews and nieces as merchandise, (2) 
the absence of penitentiaries, (3) war. If a man is unable to pay a 
debt, or has committed a crime and cannot otherwise pay the fine, 
he is sold himself or he sells his nephew or niece in his stead, Pris- 
oners of war are reduced to slavery and sold to the highest bidder. 
As a rule, the slaves of uncivilized natives are not worked hard, nor 
cruelly treated ; and they have a chance to redeem themselves, as 
is shown in the story of the Young Man and the River, Civilized 
masters and the plantation owners, on the contrary, make the slaves' 
yoke a galling one, and sometimes thrash them to death. 

lo Introduction. 

This brings us to the subject of jurisprudence. Whenever natives 
quarrel, one party or both call one or more umpires, generally old 
men, to settle the case. If it is an important case it is also brought 
before the chief. In vital questions, as that of witchcraft, the case 
is decided by the poison test, in which case the medicine-man is 
practically the judge, and frequently the executioner as well. 

The ever repeated assertion that Africans are fetishists, 
that is, worshippers of inanimate objects, is utterly false, 
or else all superstitious people are fetishists. The Angolans have 
the same religious system as the Bantu generally. They are not 
idolaters in the strict sense, nor atheists, nor fetishists, nor polythe- 
ists, but superstitious deists. They believe in one gfreat, invisible 
God who made all things and controls all things. But they confess 
they know very little about his character. Tradition says men have 
o£Eended Him, and He has withdrawn his affection from them. They 
do not formally worship God, nor do they ever represent Him in any 
visible form, or think He is contained in a fetish of any sort That 
is, inasmuch as they are purely native. They do, however, carve 
wooden images which they call gods ; but the images thus called are 
always in the shape of a crucifix, and every native knows that the 
image does not represent their own great, invisible god, but the god 
or fetish of the whites. True fetishism I have found, in Africa, 
among ignorant Portuguese, who do assert and believe that this or 
that image is God, does work miracles and must be worshipped, not 
as a mere symbol of its spiritual prototype, but as the actual incar- 
nation or embodiment of it, equal in all respects to the original. 

What other figures the natives have are not idols, for they have 
no connection with the Deity ; they are simply charms, amulets, or 
talismans, to which the medicine-man has, by his incantations, im- 
parted certain virtues emanating from an inferior spirit. 

These inferior spirits of Bantu mythology are generally, but with- 
out foundation, called African gods. It would be as rational to call 
the native chiefs gods because they are saluted by the most wor- 
ship-like prostrations. In their various attributes and powers, these 
spirits (ma^amba) correspond pretty closely to the gods of classical 
antiquity, and to their modem substitutes the saints, minus their 
intercessory oflSce. Each spirit or demon represents some force of 
nature, is morally no better than sinful men, and, according to his 
capricious passions, deals with men in a friendly or unfriendly man- 
ner. The friendship of the demons must be secured and maintained 
by presents, offerings, sacrifices, and in these consists the only visible 
worship or cult of the Bantu negro. The media between demons and 
men are the professional medicine-men or women, the diviners, and 
any individual having the gift of possession or inspiration. These 

Description of Angola. i r 

media constitute a kind of secret order, and have much influence 
individually; but they are not organized into a hierarchy, nor do 
they exert any combined effort. A few of the genii, or demons, 
are ; Kituta or Kianda, who rules over the water and is fond of great 
trees and of hilltops ; Muta-Kalombo, who is king or governor of the 
woodland ; hence of the chase and of the paths, and is to be propi- 
tiated by hunters and travelling traders ; Lemba, to whom pertains 
the mysterious province of generation, gestation, birth, and child- 
hood. The belief in the reality of these entities and in the power of 
their media is so deep, that even the civilized natives, whatever their 
position in the state, the church, the army, or commerce may be, — 
though nominally Christians or professed rationalists and material- 
ists conversant with Comte, Spencer, Renan, — will secretly resort 
to them as soon as they find themselves in great straits. Yea, not 
a few whites, after prolonged intimacy with native women, have 
been found to become secret adepts of those heathen superstitions. 
The spirits or shades of mortals are never confounded in the native 
mind with the genii of nature ; but their enmity is dreaded as much 
as that of the genii, and they are propitiated by the same or similar 

All the natives of the interior, that is, outside the cities 
Md"comm«M, ^^ Loanda and Dondo, are supposed to know the rudi- 
ments of certain arts. For instance, all women must 
know something of midwifery, washing, cooking, trading, tilling, 
sewing, carrying on the head or back, etc. Every man must have 
learned something about building a house, hunting, carrying loads, 
cooking, trading, medicine, etc. In small, isolated communities a 
man has to be jack-at-a!l-trades ; in large settlements, division of 
labor produces specialties, and increases the exchange of commodi- 
ties, that is, trade. The principal crafts or trades of native Angola 
are : — 

(i.) Medicine and Divining. This has already been referred to 
under the head of religion. 

(2.) Hunting. This has to be pursued as a specialty in order to 
be profitable, for since the introduction of firearms the game has 
become both scarce and wary. 

(3.) Fishing. This is, on the coast, one of the most important 
crafts, as the fish attracts the farthest inland tribes to the coast. But 
for its famous dried fish, Loanda would scarcely be visited by any 
inland caravans. The quantity of dried fish yearly sold from Loanda 
to the far interior is truly astounding, and the quantity of fresh fish 
daily consumed in the capital is not less amazing. The nets, the 
canoes, and the sails used in this fishing business are all of native 
manufacture: A large proportion of the cotton thread is spun in 

1 2 Introduction. 

Kisama and sold in Loanda. The fish of the rivers and lagoons of 
the interior is also dried and sold far away from where it was caught 
Dried " bagres " stuck in a slit of a stick are to be seen for sale in 
most market-places. 

(4.) Wood<arving, Spoons, tubs, drums, mortars, stools, images 
for charms, ornamental clubs, smoking pipes, sceptres of chiefs, 
plates, bowls, snuff-boxes, combs, and a variety of other objects are 
produced by native sculptors in wood. As a rule every tribe has its 
own pattern or design. 

(5.) Pottery. Clay is found everywhere, and is used in the manu- 
facture of cooking-pots of all sizes, of water jugs resembling the 
amphoras of the ancients, of pipes, lamps, dishes, clay figures, and, 
in some parts, of adobes for house-building. 

(6.) Spinning and Weaving. The African loom is well known. 
The material used in weaving is either palm fibre or cotton thread. 
The cotton-tree thrives all over Angola ; and among all tribes spin« 
ning and weaving is carried on to some extent. All native textiles 
are very strong and durable. With the palm fibres natives make 
mats, which were, of old, the principal garment, and formed, with the 
cowrie shells of Loanda, the currency which European cloth and 
coined money have not yet quite superseded. Mats are still manu- 
factured and sometimes beautifully dyed, around the headwaters of 
the Lukala and Ndanji rivers and around Pungo Andongo ; cotton 
mantles, hammocks, and loin-cloths are still woven for export to 
neighboring tribes by the people of Kisama. 

(7.) Smelting and Smithing. This trade is chiefly in the hands of 
wandering smiths whose original home is found in Luangu north of 
the Kongo River. They still speak their Luangu dialect along with 
Ki-mbundu. Their largest settlements are found between the Mbengu 
and Lufuni rivers, in the country of the independent Dembos. The 
articles they chiefly manufacture are : hoes, with single or double 
handles ; hatchets, either for cutting or for ornament and cult ; 
knives ; needles for basket and mat making ; arrow-points ; heads of 
spears ; arm-rings and anklets ; earrings of brass or copper ; and 
any object that may be ordered of them. 

(8.) Basket^ mat, and rope making. All Angolans sleep and eat 
on mats ; the walls, doors, and shutters of many huts are made of 
mats. This alone gives an idea of the quantities of mats that must 
be continually produced to replace the worn and torn. Angolan 
mats are principally of three kinds : (a) The coarse papyrus-mat 
(ngandu) ; (p) the fine and large gfrass-mats {ma-xisa), made of di- 
senu grass ; {c) the fine and small palm-mats {ma-bela), used as cloth- 
ing, for sacks, for covering tables, or for the ornamentation of rooms. 
Baskets are made of all sizes, shapes, and qualities: for carrying 

Description of Angola. 


earth or stones ; for holding flour and corn ; for winnowing and for 
sifting ; for carrying loads either on head, shoulder, or back ; for hold- 
ing mush or cassava-meal, and so on. The baskets are made of ma- 
teba palm-leaf and fibrous grass. The former material is also used 
for sacks, fans, brooms, and ropes. The baobab fibre is used for 
skirts (among the Kisamas), for ropes, sacks, and caps. Hats are 
made of straw or mateba fibre by the Mbaka tribe. 

(g.) Throughout Angola are now found a few rudimentary trades 
of Europe : (a) Tailoring, which comprises the sewing of native loin 
and shoulder cloths, as well as the making of shirts, pants, vests, 
and coats ; {b) Shoemaking, which includes the old manufacture of 
leather sheaths for knives and swords, quivers, sacks and satchels, 
cartridge-boxes and any other object made of leather; {e) Carpen- 
tering, for making tables, chairs, tnmks, bedsteads, doors, shutters, 
vrindow and door frames, beams, rafters, wooden locks, and repairing 
any wooden article of European manufacture ; (a) Cooperage, which, 
owing to the extensive manufacture and trade in rum and wine, as 
also to the export of palm-oil, has become an important industry ; 
(f) Masonry. There is already a host of natives who can build a 
very good stone house. 

The internal native commerce of Angola is almost exclusively that 
of barter, one commodity being exchanged for another. 

The Kisaraa people have salt, wax and honey, cotton cloths, or- 
chilla weed, some game, cattle and agricultural produce, to export to 
the north bank of the Quanza, where they receive in exchange guns, 
powder, Manchester cloth, blankets, rum, and minor articles. 

The Lubolo tribe exports chiefly staves, its greatest market being 
Dondo. As long as the trade in human beings continues, there is 
little hope of the Lubolos tapping the exhaustless resources of their 
spontaneous vegetation, fertile soil, and minerals. Though in rela- 
tively small quantities, they do, even now, bring some food produce 
to barter for European goods. 

The Songo tribe trades to some extent in rubber and wax ; and 
some of the men earn a living by carrying loads between Malange 
and Dondo. 

The Mbondo tribe gets its very limited requisite of European 
goods in exchange for cattle, food, and scraps of rubber and other 
produce from the Kuangu River. 

The Ngola tribe has only recently entered the labor field as car- 
riers from Malange and Cazengo to Dondo or to the far interior. 
Most of the resources of the country are still untapped, and trade 
with the whites is on a very small scale. 

The Mbamba people of the Malange district obtain what they want 
of European articles by carrying loads and hammocks for the whites 

14 Introduction. 

of Malange and Pungo Andongo. As this suffices for their modest 
requirements, they do not produce anything. The bulk of the 
Mbamba, however, around the headwaters of the Lukala and Loji 
rivers, produce coffee. 

The great Mbaka tribe displays its best qualities away from home. 
They used to be active agriculturists ; and their peanuts (ground- 
nuts) were exported to Europe in great quantities. But the extor- 
tions of some Portuguese "chefes" discouraged them from pro- 
ducing, and scattered them to the neighboring districts and to the 
farthest interior, where they are doing well as farmers, traders, trades- 
men, secretaries of chiefs, clerks and servants of whites, and gen- 
erally as pioneers of civilization. It is not the Portuguese, nor the 
Germans or Belgians, but the black Ambaca people, who have opened 
up the Kuangu, Kuilu, and Kassai basins. They are the only people 
in Angola who cultivate rice. Their tobacco, too, is greatly appre- 
ciated. The main native produce of the districts of Cazengo, Go- 
lungo Alto and Dembos is coffee ; nearly all of which is exported 
via Loanda. 

The different tribes constituting the Angola nation have 
Ph^ioiogic jjQ characteristic features distinguishing them from any 
other African negroes. Even the famous difference be- 
tween the so-called Negro and Bantu stocks exists only in the imagi- 
nation of writers who had no chance of making comparative obser- 
vations west and south of the Niger. 

A pure tribal stock in countries where slavery, the slave-trade, 
and polygamy have existed for centuries, is an impossibility. Never- 
theless, a few tribal features have developed and still remain. Thus, 
the Kisama people are rather medium-sized and slender ; have high 
foreheads and protruding cheek bones, small and flat noses, scarcely 
any calves. The Lubolo people are rather of a light bronze ; have 
coarse, angular skulls, and are medium-sized. The Songo people 
are tall, Rne-built, have an open countenance and well-fed limbs, 
very much like the Ovi-mbundu of Bailundu. The I-mbangala, 
Mbondo, and Mbaka are mixed in stature, but rather slim, dark in 
complexion, and wiry. The Ngola, as a rule, are tall and spare, 
symmetric, oval-faced, with fine hands and feet, and dark complexion. 

Much depends on the occupation and food of the people. The 
most miserable native lad, born of rachitic-looking parents, devel- 
ops beautiful proportions as soon as he is made to take wholesome 
exercise and gets plenty of appropriate food. 

Abnormities, like dwarfs, giants, albinos, occur here as well as in 
other parts. Blindness, caused by small-pox, is frequent. Insanity 
is not very rare. Longevity is not inferior to that of most coun- 
tries ; but mortality among the young is much greater than among 
civilized peoples. 

Angolan Folk-Lore. 


The sleep-sickness is as common and as incurable as on the 
Kongo. Syphilis is found everywhere, but in its worst forms only 
near white settlements. Goitres are not uncommon in the high- 
lands. Elephantiasis is frequent, especially in the cities of the coast, 
and more common among men than women. Malarial fevers trouble 
the natives as well as the whites ; but all those who cannot stand a 
certain degree of fever succumb while young. However, the havoc 
made by the fever does not seem to be greater, among the natives, 
than that caused in America and Europe by the sudden changes in 
temperature. Diseases of the breathing apparatus are largely due to 
defective clothing and disregard of hygiene ; diseases of the digestive 
organs to defective food and impure water. 

While, in the uncivilized state, one never meets with an exceed- 
ingly fat native, obesity is very common among the civilized blacks 
and mulattoes. 



" I have often wished I could get inside of an African for an after- 
noon and just see how he looked at things, for I am sure our worlds 
are as different as the color of our skins," says Prof. Henry Drum- 
mond in his "Tropical Africa." 

This glimpse into the interior of an African's mind — for more 
than one afternoon — is afforded by the study of African folk-lore 
and the perusal of this book. The professor had traveled in Central 
Africa, had scanned parts of its coast and highland scenery, and 
lived in contact with various tribes during several months, and this 
only made him realize the more his failure to reach and grasp the 
inner, the living, world of Africa. 

Now that the great geographical problems of the Mysterious 
Continent are solved ; now that the solution of its greatest moral 
problem, slavery, has been vigorously undertaken by the whole of 
Christendom, and the European powers have assumed the position 
and duties of political guardians over portions of Africa greater than 
themselves, it behooves every member of Christendom — for every 
vote weighs in the balance of these vital questions — to form an 
intelligent opinion on the present status and possibilities of Africa's 
teeming millions, in whose education he has his share of responsi- 

Never have more momentous questions come before the bar of pub- 
lic opinion than these between European civilization — including the 
rum and cannon power — and the inoffensive native races, nations, 
tribes, and citizens of Africa. Yet the great court has hitherto 

1 6 Introduction. 

heard the voices of only one side ; yea, the principal, the offended 
side, has not even been notified of the proceedings, much less invited 
to testify on its own behalf and advocate its own vital interests. 

Nobody will deny that before a person or a people can be judi- 
ciously dealt with, their character must be studied and considered. 
The character of an individual can be known only by prolonged 
intimacy, that of a nation by intimacy with typical representatives 
of its constituent classes, and by a thorough study of its literature. 

In Africa, where there are no facilities for intimacy with the 
natives, and where there is no written literature, the only way to 
get at the character, the moral and intellectual make-up, of the races 
and tribes, is to make a thorough study of their social and religious 
institutions, and of their unwritten, oral literature, that is of their 

Books of African travellers have been prominent before the public 
for the last two decades, but, as a rule, only such accessory parts 
of folk-lore as strike the sense of sight — native dress, arms, and 
strange customs — have been described, and seldom accurately at 
that. The essential constituents of folk-lore, those embodied in 
words, have been ignored, and the moral and intellectual world of 
Africa is, to-day, as much a terra incognita as geographical Africa 
was fifty years ago. 

The failure of African explorers in this respect is due, first of all, 
to their ignorance of native languages, then to their vagrancy ; but 
also to their lack of training in, or taste for, this youngest of sciences, 
compjarative folk-lore. 

Missionaries alone, whose duties imply an intimate acquaintance 
with native languages and habits, have thus far revealed to us a few 
leaves from the wonderful mnemonic archives of African nations. 
Missionary linguists, like Krapf, Rebmann and Steere, in East 
Africa ; Grout, Dohne and Colenso, Brincker, Kronlein and Biittner, 
in South Africa ; Bentley, Mackey and Goldie, Kolle, Schon and 
Christaller in West Africa, had to unravel the tangles of African 
grammar and lexicology before the collecting Of authentic native lore 
could be successfully attempted. 

With one exception it is among these linguists, too, that we find 
the few authors who have cast some light upon our subject Few 
folk-lorists are acquainted with their works, and none has, to our 
knowledge, gathered and compared the available material and arrived 
at some positive conclusions. 

Recently Dr. HaarhofF, now pastor of a Dutch church in Trans- 
vaal, published in German a dissertation on the Bantu and their 
folk-lore; but the material on which he worked consisted of but a 
few volumes on South African tribes, and he often fell into the 

Angolan folk-Lore. 


common error of predicating of the whole race, the Bantu, and even 
of all Africans, what he had found to hold true in several South 
African tribes. To this habit of unwarranted generalization must 
be attributed, very largely, the distressing inaccuracy and the con- 
tradictory statements with which books and articles on African 
topics are replete. 

Avoiding this error, we define our geographic field as Africa south 
of the Sahara, The people inhabiting Egypt, the Great Desert, and 
what lies north of it, belong to the Semitic and Hamitic families, 
of the white, red, or tanned complexion. The woolly-haired, but 
yellow-colored, race of the Ba-tua, including the Hottentots, Bush- 
men, and pygmies, we only refer to as compared with the Bantu. 
Thus our ethnologic field is confined to the black or negro race 
in Africa, generally divided into two families, the Nigritic, or pure 
negro, and the Bantu, or modified negro. Our studies, however, 
have led us to reverse this division, and to hold, as Lepsius did, that 
the pure and main branch of the black or negro race is to be found 
among the so-called Bantu, ethnically as well as linguistically, and 
that the so-called Nigritic family is but another branch of the same 
slock, linguistically modified by the admixture of Hamitic elements. 

Reviewing now the published material, we find that East Africa 
ofifers but few native tales, scattered in prefaces of grammars and 
in missionary journals. The collection of Suahili stories which we 
have seen is really one of Arabian tales in Suahili garb, and does 
not properly belong to our subject. The work of Almeida da Cunha 
on the customs of the Mozambique tribes is excellent as far as cus- 
toms go, but it fails to give any specimens of native literature. 

Since the above was written, the Rev. W. E. Taylor has published 
a collection of Swahili Proverbs, the best of its kind in any African 

South Africa is the best worked field in African folk-lore. As 
early as in the forties and fifties, Casalis and Grout gave important 
specimens of the Sutu and Zulu folk-lore. In the sixties, Bleek pub- 
lished his " Reynard tlie Fox in South Africa," containing transla- 
tions of forty-two short tales and fables collected by German mis- 
sionaries. They are mostly of Hottentot origin, and therefore out 
of our special sphere. From 1866 to 1870, Dr. Callaway printed at 
the Springvale Mission Press his "Zulu Nursery Tales" and his 
" Religious System of the Zulus," which are by far the most valu- 
able works yet published on African folk-lore. The first contains 
a number of long as well as short tales and myths in the Zulu lan- 
guage, with an excellent English translation and .suggestive compara- 
tive notes. The second treats in the same threefold and exhaustive 
manner the Zulu Tradition of Creation, Ancestor Worship, Divina- 


1 8 Introduction. 

tion, Medical Magic, and Witchcraft Callaway's notes prove beyond 
all doubt two important facts : (i) that the folk-lore of the Ama-zulu 
is intimately connected with that of most other South African tribes ; 
(2) that dozens of incidents and peculiar notions found in the Zulu 
tales are also familiar to the folk-lore of Polynesia, Asia, Europe, 
and America. Unfortunately Callaway's books are rare, and they 
were brought to our notice only when the present collection was 

In 1886, McAll Theal, the historian of the Boers, published a sec- 
ond edition of his volume on Kaffir folk-lore, which proves that the 
subject is becoming popular in the young states of South Africa, 
although a journal of South African folk-lore had only a short life. In 
1886, too, some Herero tales appeared as a supplement to Brincker's 
Grammar and Dictionary. To these Dr. C. G. Biittner added sev- 
eral others ; and this collection, kindly sent us by the author, was 
the first intimation we got of the importance of African folk-lore 

In that collection. Dr. Biittner already doubted the correctness of 
Bleek's double assertion, (i) that the Bantu have no animal stories 
or fables, (2) that they have none, because their languages have na 
grammatical gender. Bleek based his assumption (i) on the theory 
that mythology is a product of the corruption of language, (2) on 
the fact that among the scanty Bantu material at hand he had found 
few animal stories, and these, in obedience with his theory, he forth- 
with declared to be of Hottentot origin. Our Angolan animal 
stories, which are purely Bantu and totally disconnected from Hot- 
tentot lore, added to similar specimens of other Bantu nations pub- 
lished since Bleek's day, demonstrate that the Bantu folk-lore is as 
rich in animal stories as that of any sex-denoting language. 

Proceeding to West Africa, we look at the great province of An- 
gola, where Europeans have been settled for about four centuries, 
and we search in vain, through a pile of colonial publications, for a 
single native folk-tale. When intelligent Europeans have been four 
hundred years living and mixing with a native population and never 
recorded a single sample of the natives' oral literature, is that not 
superabundant proof of its non-existence ? So it looks. Yet as 
soon as we intelligently and persistently searched for it, that litera- 
ture revealed itself to us in amazing luxuriance. One of the dullest 
native boys was able, unaided, to dictate to us, from the book of his 
memory, over sixty tales and fables, a material equal to that of the 
largest collection of African tales ever yet published. The stories 
of this book do not represent one half of those already collected in 

This completes the review of the folk-lore collections among the 

Angolan Folk-Lore. 

Bantu tribes, and we now pass to the Nigritic branch, which covers 
all Upper Guinea and most of the Sudan. 

In 1854 appeared S. W. Koelle's "African Native Literature," 
containing twelve talcs and fables and several historical fragments, 
all in the Kanuri, or Boniu, language. Bornu is situated on the 
southwest bank of Lake Tshad. This valuable collection was fol- 
lowed, in 1885, by Schbn's "Magana Hansa," giving the original 
and translation of eighty-one short tales and fables of Hausa. Most 
of these stories were drawn from the traditional lore ; one part was 
dictated by Dorugu, a Hausa lad who had been taken to Europe; 
another collected by the native missionary C, J, John of the Niger 

In all these Sudanese productions it is relatively easy to distin- 
guish the purely negro and African elements, which are identical 
with the Bantu lore, from the Semitic and Hamitic additions intro- 
duced with Islamism. 

On the folk-lore of Yoruba we have a description of customs and 
a collection of proverbs by the American missionary T. J. Bowen, 
published with his dictionary in 1858, and a collection of proverbs 
published by Abb^ Bouche in 1S83. 

Much valuable material on the folk-lore of the Gold Coast can be 
culled from the journals of the Basel mission. J. G. Christaller, a 
member of this mission, has published a collection of three thousand 
six hundred proverbs, unfortunately without translation ; recently 
also a few legends with a German translation and notes. Nor should 
we forget F. R. Burton's "Wit and Wisdom of West Africa." 

The folk-lore of Sierra Leone is partially illustrated by Schlenker's 
"Temne Traditions," published in 1S61. In addition to a few his- 
torical traditions the author gives seven Temne fables, which differ 
in nothing from similar productions of the Bantu. 

Boilat's Grammar of the Wolof contains a number of native tales 
and fables, and casts some light on the folk-lore of French Sene- 

For the Fulah group we only have a few historical and poetical 
specimens scattered in grammars and scientific periodicals. 

Summing up, it appears that the only collections of African negro 
tales, published as such, are Callaway's for the Zulu, Theal's for the 
Kaffir, our own for Angola, Koelle's for Bornu, and Schon's for 
Hausa. All the others are merely appendices to grammars or con- 
tributions to linguistic or ethnologic journals. 

The conclusions arrived at after a careful comparison of the whole 
material are briefly these: — 

(I.) Comparing the African folk-lore with that of other races, we 
find that many of the myths, favorite types or characters, and pecul- 

20 Introduction. 

iar incidents, which have been called universal, because they recur 
among so many races, can also be traced through Africa from sea 
to sea. African folk-lore is not a tree by itself, but a branch of one 
universal tree. 

(2.) Though the influence of Portuguese and that of Arabian folk- 
tales is evident in many stories, still the bulk of the tales published 
is purely native. As to the foreign stories, they have been so well 
adapted to the already existing native lore of kindred nature, and in- 
termingled with genuine African elements, that nothing remains of 
the exotic original except the fundamental canvas or skeleton. 

(3.) African folk-lore is especially rich in animal stories or fables. 

(4.) Considered in itself, the folk-lore of the Bantu appears to be 
remarkably homogeneous and compact, the most distant tribes show- 
ing often more identity in some, and similarity in other particulars, 
than those who are conterminous. 

(5.) After the exotic elements connected with Islamism are elimi- 
nated from Nigritic folk-lore, the latter is found to be virtually the 
same as the Bantu. 

(6.) The mythologies and superstitions of the various tribes are 
easily reducible to one common — the original — type, and this again 
is strikingly similar to the popular conceptions of the Aryan and 
other great stocks of mankind, when not identical with these. 

(7.) In the fables, or animal stories, each personified animal, while 
true to its real nature, shows the same character and is made to play 
the same r61e from one end of the field to the other. 

(8.) Among the Nigritic and Bantu tribes a great number of the 
stories have the peculiar feature of being used to account for the 
origin or cause of natural phenomena, and of particular habits, in 
animals as well as in men. Such stories are also met, though it 
seems less frequently, in the folk-lore of other races. They may 
properly be called the etiologic class of tales. 

The space allotted to this chapter forbids our fully elucidating 
each one of the preceding points, and for data we refer to the notes. 
Two points, however, ought to be dwelt on in this introduction : 
(i) the native classification of Angolan folk-lore, and (2) the part 
played by animals in African folk-lore generally. The native classi- 
fication of Angolan folk-lore, as manifested in its terminology, strikes 
us as both practical and rational, and it may be applied as well to 
other national folk-lore of Africa, because the materid is of the same 
nature throughout. For convenience we will number the classes, 
as followed in this work, and give the first place to fiction. 

(i.) The first class includes all traditional fictitious stories, or 
rather, those which strike the native mind as being fictitious. They 
are the fruit and food of the faculty of imagination and speculation. 

Angolan FolkrLore. 21 

Their object is less to instruct than to entertain, and to satisfy the 
aspirations of the mind £or liberty from the chains of space and time, 
and from the laws of matter. These stories must contain something 
marvellous, miraculous, supernatural. As personifying animals, the 
fables belong to this class. In native parlance these stories are gen- 
erally called mi-soso. They are always introduced and concluded 
with a special formula. 

(2.) The second class is that of true stories, or rather stones re- 
puted true ; what we call anecdotes. Strictly historical accounts 
form another class. Though entertaining, too, these stories are 
intended to be instructive and useful as a preparative for future 
emergencies. The faculties which prevail in these productions are 
memory and foresight combined, that is, experience, practical wis- 
dom, common-sense. The didactic tendency of these stories is in 
no way technical, but essentially social. They do not teach how to 
make a thing, but how to act, how to live. These anecdotes are 
called, specifically, maka, which in its widest sense means any kind 
of Logos, i. e., embodiment of thought in words, 

{3,) Historical narratives are called nta-lunda, or mi-sendu, and 
make a special class of history. They are the chronicles of the tribe 
and nation, carefully preserved and transmitted by the head men or 
elders of each political unit, whose origin, constitution, and vicissi- 
tudes they relate. The ma-lunda are generally considered state 
secrets, and the plebeians get only a few scraps from the sacred 
treasure of the ruling class, 

(4.) The fourth class \s that of Philosophy, not metaphysical, but 
moral ; and is represented by the Proverbs, called yV-jaiw, That the 
negroes are deficient in philosophical faculties can only be said by 
those who ignore their proverbs, which both in diction and depth of 
meaning, equal those of any other race. This class is closely related 
with that of the Anecdotes, Often an anecdote is but an illustration 
of a proverb, and a proverb is frequently an anecdote in a nutshell. 
The proverb is the product of the faculty of generalization, of getting 
at the principles, of inference and discrimination, combined with the 
gift of graphic and concise expression. 

(5.) The fifth class is that of Poetry and Music, which go hand in 
hand. The epic, heroic, martial, idyllic, comic, satyric, dramatic, 
and religious styles are all represented, though not with equal prom- 
inence. As a rule, poetry is sung or chanted, and vocal music is 
rarely expressed without words. African negroes are the readiest 
extemporizers. Not even a child finds difficulty, at any time, if ex- 
cited, in producing an extemporaneous song. Of course, not many 
pieces are really original, nor do artists abound. The proverbs, 
though never sung, combine as well as the worded song the elements 


-* /•. 

22 Introduction. 

of blank versification. In ICi-mbundu poetry there are few signs of 
rhyme, but many of alliteration, rhythm, and parallelism. Songs are 
called mirimbu. 

(6.) A sixth class is formed by the riddles called ji-nongonongo^ 
which are used only for pastime and amusement, though eminently 
useful for sharpening the wits and strengthening the memory of 
adepts. Often the nongonongo is nothing but a game or play with 
words. Like the mi-soso they are introduced and concluded with 
traditional formulae. 

In African folk-tales, the animal world, as also the spirit world, is 
organized and governed just like the human world. In Angola, the 
elephant is the supreme king of all animal creation, and the special 
chief of the edible tribe of wild animals. Next to him in rank, the 
lion is special chief of the tribe of ferocious beasts, and highest vas- 
sal of the elephant Chief of the reptile tribe is the python. Chief 
of the finny tribe is, in the interior, the dulenda^ the largest river- 
fish. Chief of the feathery tribe is the kakulu ka humbi^ largest of 
eagles. Among the domestic animals the sceptre belongs to the 
bull ; among the locusts to one called dungundu. Even the ants 
and termites have their kings or queens. Every chief or king has 
his court, consisting of the ngolambole^ tandala, and other officers, 
his parliament of ma-kota and his plebeian subjects, just like any 
human African soba. 

At the general assembly of the whole animal creation, in its pro- 
ceedings and in the execution of its resolutions, every animal exer- 
cises the office for which it is qualified. Thus, in the fables, the 
elephant is equally supreme in strength and wisdom ; the lion is 
strong, but not morally noble, as in European lore, nor wise as the 
elephant. The hyena is the type of brutal force united with stupid- 
ity ; the leopard that of vicious power combined with inferior wits. 
The fox or jackal is famous for astuteness ; the monkey for shrewd- 
ness and nimbleness ; the hare or rabbit for prudence and agility ; 
the turtle or terrapin for unsuspected ability. The partridge, on the 
contrary, is silly and vain. The ntbatnbi antelope is swift, harmless, 
unsuspecting ; the ngulungu antelope {tragelaphtis gratus or scrijh 
tus) is foolish and ill-fated. The turtle-dove is, as with us, symbolic 
of purity, chastity, and wisdom ; but the dog, on the contrary, per- 
sonifies all that is mean, servile, and despicable. 

The myths and tales of the negroes in North, Central, and South 
America are all derived from African prototypes, and these can easily 
be traced in collections like the present one. Through the medium 
of the American negro, African folk-lore has exerted, a deep and 
wide influence on the folk-lore of the American Indians ; and that 
of the American white race itself bears many palpable signs of Af- 

Literature of Ki-mbundu. 23 

rican inroads. This gives the study of African folk-lore not only an 
additional charm, but, for Americans, a decidedly national importance, 
and should induce American anthropologists to promote the study of 
negro folk-lore on either side of the Atlantic, by encouraging the 
collection and publication of more original material 



P. P.\ccoNio, C. J. Gentio de Angola, etc. Lisboa, 1642. 

A catechism in Ki-mbundu, translated from Portuguese. The 
second edition, printed in Rome, 1661, in Latin, Ki-mbundu, and 
Portuguese, bears the Latin title, "Gentilis Angolje," etc. The 
third edition, printed in Lisbon, appeared in 1784, The fourth edi- 
tion, of 1855, is given under another title below. 

Pedro Dias, C. J. Arte da lingua de Angola, etc. Lisboa, 1697. 
A very short, but pretty correct, sketch of Ki-mbundu grammar. 
We have seen only a manuscript copy of this rare work. 

Bernardo Maria de Cannecattim. Diccionario da lingua bunda. 

Lisboa, 1804. 

Owing to its incorrectness, confused spelling, and erroneous ren- 
derings of words, this large dictionary, written by an Italian Capu- 
chin, has never been of any use to students of Ki-mbundu. 

(Same author.) Collec^ao de Observa^oes grammaticaes sobre a 
lingua bunda. Lisboa, 1805. Second edition, 1859. 
This grammar is no better than the dictionary of the same author. 

Both works are far inferior to those of the seventeenth century. 

F. DE Salles Ferreira. Explica^oes de Doutrina Christa, etc. 

Lisboa, 1S55. 

This is a new but very incorrect edition of the old catechism of 
1642, reproduced from the very faulty edition of 1784. It is now as 
rare as the older editions, 

Dr. Saturnino de Souza e Oliveira and M. A. de Castro Fram- 
cina. Elementos grammaticaes da lingua nbundu. Loanda, 1864. 
Written by a Brazilian doctor, assisted by an educated native, this 

work is slightly better than that of Cannecattim ; but it is as short 

and rare as Pedro Dias' work, which surpasses it in grammatical 


24 Introduction. 

In 1864^ Dr. Satumino de Sonza e Oliveira began the publication 
of his ** Diccionario da lingua n'bundu." A large part or the whole 
was printed, but never stitched, and only a few unique manuscript 
slips and printed pages of this valuable work are left 

Vocabularies of Ki-mbundu have been collected by Dr. Living- 
stone, of whose work an unpublished copy exists in the Grey Library, 
Cape Town ; by the German explorer Lux, published as an ap- 
pendix to his book, and by the Brazilian Dutra. The vocabulary 
of the latter was published without the author^s name, as an appen- 
dix to Capello and Ivens' book '' De Benguella is terras de lacca," 
Lisboa, 1881. In 1887 it was republished, and again without the 
author's name, by the then Bishop of Angola and Congo, Don 
Antonio LeitSo e Castro. The original manuscript is, for the pres- 
ent, in my possession. 

About 1883, SebastiSo de Jesus completed a '' Diccionario 
n'bundo," which was not without value, but the author died before 
he could find a publisher. It still exists in manuscript, but is not 
worth publishing now. 

Heli Chatelain. Karivulu pala ku ri longa kutanga kimbimdu, 

The first primer in Ki-mbundu. A Portuguese translation accom- 
panics the Ki-mbundu words. 

Heli Chatelain. O Njimbu ia mbote kua Nzud. B. & F. Bible 
Society. London, 1888. 

A translation of John's Gospel into the Loanda dialect of Ki« 

Heli Chatelain. Vocabularies of Mbamba and U-mbangala (with 
translation in Portuguese, English, German, and Ki-mbundu), pub- 
lished in '' Zeitschrift fiir Afrikanische Sprachen." Berlin, 1889. 

Heli Chatelain. Grammatica do Ki-mbundu (ICi-mbundu Gram- 
mar). Geneva, 1888-89. (Price ^1.50.) 

Written in Portuguese, but with English rendering of examples, 
so that with its help, an English student, too, can learn Ki-mbundu. 

Heli Chatelain. Grundziige des Kimbundu oder der Angola- 
Sprache. Asher & Co. Berlin, 1889-90. 

This German edition has no practical exercises, as the Portuguese 
edition ; but it is enriched by many additional notes, and by tables 
comparing Ki-mbundu with the six principal West Central African 
languages. (Price 3 shillings, or 75 cents.) 

Pronunciation of Ki^mbundu. 25 

J. D. CoRDEiRO DA Matta. Jisabu, jihengele, etc. Lisbon, 1891. 

A collection of proverbs and riddles in Ki-mbundu with Portu- 
guese translation. The author, a full-blooded and self-taught native, 
published this book, and the following, at his own expense. 

J. D. CoRDEiRO DA Matta. Cartilha Racional. Lisbon, 1892. 
A Ki-mbundu primer without Portuguese translation. 

J. D. CoRDEiRO DA Matta. Eusaio de Diccionario Kimbundu- 
Portuguez. Lisbon, 1893. 

The best vocabulary of Ki-mbundu yet published. 

Note. — Most of these books may be procured through H. Chate- 




The vowels are pronounced as in Italian. The letters e and o 
have the open sound, though not quite so much as open e and o in 
most Romanic languages. 

a like the English a va father^ far* 
e " " at in fair^ hair, 

♦1 " " eem feet, heel. 

o " " vowel sound \n fought, taught. 

'*u " " 00 in fool, shoot. 

i ** Portuguese im, almost like English ing. 

* Semi' Vowels. 

(i.) Before a vowel, in the same syllable, i and u become semi- 
vowels, and are then pronounced like English y and w, thus : — 

ua like wa ia like ya 

ue ** we ie " ye 

ui " wt u " yt 

tdo ^* wo io " yo 

uu " wu iii " yu 

In Ki-mbundu every syllable is open, and every word has as many 
syllables as vowels (not including semi-vowels). 

Bearing these rules in mind, words like the following need no 
accent in order to be read correctly : — 



• • • • 



« • • • 






• • • 



• •• 










• • 




m m 



• m 









• *• 













Exception : When, however, the accent rests on / or «, the latter 
keeps the full vowel sound. In this case the accented / or u is 
written with an acute accent, e, g,y Kuijia, kizua. 

Sometimes these and similar words are written and pronounced 
kuijiiay kizuua (pronounce: Kwijiya^ kizuwa)^ in which case the 
reduplication of the letter takes the place of the accent. 

(2.) In rapid speech, unaccented e and before a vowel, without 
intervening pause, become semi-vowels / and u. However, this 
change of sound is not usually shown in writing when e and*(7 are 
final, e, g,, pange ami pronounce pangi ami or pangyami^ kt momo I 
pronounce kt momu i or kt momwt 


Final ai^ au, ei, eu^ on, though pronounced in rapid speech like 
diphthongs, are in reality two full vowels ; hence two syllables. 
E.g,, sai is sa-i^ dikau is di-ka-u, and according to the rule the 
accent rests on the penult. 

When an enclitic is added, the accent is shifted to the next vowel, 
e,g.f sai'ku pronounce sa-i-ku. 

In kuzaukay for instance, the accent is on u {kuzaukd) because 
that is the penult {ku-za-u-ka). 

In aiu^y both a and / have the same tonic value, because the 

accent falls on the last syllable, not as usual on the penult ; thus 

a-i-u^. But for this accent on the last syllable, the word should be 

pronounced a-i-ue, 


Those sounding as in English are b,fy v, h, /, m, n, z. 

In the standard dialects of Ki-mbundu, /, /, k are pronounced as 
in French or Italian, /. e.y without the explosive h generally heard 
after them in English. 

The letter s represents the harsh sound, never the soft z sound ; 
as in Sony not as in has. 

The letter g is always hard as in angety never soft as in angel. 

The letter x represents the English shy never English x. 

The letter x represents the English ch or tsh. It occurs only in 
dialects of the interior. In the Mbaka dialect it always stands in 
the place of a Loanda Xy e. g., Loanda, maxima; Mbaka, muxima. 
In the Bantu mother-tongue this x was a /, mutima. 

Pronunciation of Ki-mbundu. 27 

The letter j has the sound of the French /, which in the English 
words azure and measure is symbolized by s and s. 

The letter d before -/ represents a peculiar African sound, which 
in various tongues is written /, r, d, but in pronunciation is never 
exactly that. In Loanda, it is pronounced almost like simple (soft)- 
Portuguese r; in the interior it sounds almost like d. For English 
people it is safest to pronounce it like d. 

In all other cases j/is pronounced as in English. 

Hitherto this di has been written ri, which is also correct. It is 
a parallel of the Spanish b and v. 


For the correct pronunciation and understanding of Ki-mbundu, 
it is essential to know the rules that prevail in the syllabization of 

(I.) All syllables are open ; that is, they end with a vowel. 

(2.) The letters m- and «- are never pronounced with the preced- 
ing vowel, but with the following letter, whether it be a vowel or a 
consonant, e. g., ki-nso-njt, a-mbu-ndu, iido-ngo, ki-na-ma. 

(3.) Every syllable can have only one vowel ; but it may contain 
a semi-vowel preceding the full vowel, e. g., i-mbtia, ki-mbia-mbia. 

Tonic Accent. 

(i.) The general rule is that the tonic accent rests on the penult. 

(z.) Exceptions are indicated by an acute accent, e. g., band, 

When the accent rests on the last syllabic of a genuine Ki-mbundu 
word, one may depend on it that there has been an apocope of part 
of the original word. When the accent is on the antepenult, the 
word is of foreign origin. 

In polysyllabic derived verbs, however, it is admissible to put a 
slight tonic accent on the root of the verb ; e. g., sdngula ; but san- 
giia is equally correct. 

(3.) Monosyllabic words may be accented or not When they are 
not accented, they are pronounced as one word with the preceding 
or the following, the sense indicating to which they belong. If 
they belong to the preceding word, the accent of the latter passes 
from the penult to the last syllable ; e. g., Ngana 'ngo is pronounced 
ngandngo, and kntnnga 'nzo is pronounced kiitimgdmo. 

Enclitic particles (not nouns) are tied to the preceding word by a 
hyphen ; e. g., Ngi bane-kiu, kutala-mn. 

When a monosyllabic word is not to be pronounced enclitically, it 
is distinguished by an acute accent ; e, g.. Kid, i^, id. 

28 Introdtutian. 

Diacritic Signs. 

(i.)*The acute accent indicates the tonic accent, when this is not 
on the penulty or when a monosyllabic word is pronounced separately 
from the preceding or the following, c. g., ditm/u, kid, 

(2.) The grave accent is used to distinguish words which, though 
differing in meaning, could otherwise not be distinguished in writ- 
ing. Thus the locative, i, is distinguished from any other a by the 
grave d^ e. g,y Ngdbeka^ udkcUa^ mud Bangu, 

(3.) The circumflex distinguishes, graphically, words which, in 
spoken language, are pronounced with a different intonation. This 
a foreigner will hardly ever be able to learn, and it is of no practical 
use to explain it here ; e. g,y Njiluy path, njtla^ bird, mbambiy cold, 
mddmii, deer. Perhaps it may help some if we tell them to pro- 
nounce the word with circumflex rather slowly and with equal stress 
on both syllables, as is done in French. The word without circum- 
flex to be pronounced as usual 

The negative kt is pronounced longer than ki meaning w/ien. The 
sufHx -/ of the third person singular is distinguished by circumflex 
and a prolonged sound from -/ suffix of the second person singular. 
So is -d suffix of the third person plural from -d demonstrative. 

(4.) The trema in e' and o indicates the crasis, or contraction of 
two vowels, with or without ellipsis of an intervening consonant, 
c. g., ngexana for ngaixana {a + i=e)y mdlungti for maulungu {a + u=o} 
ngobana for nga ku bana {nga *u band). 

(5.) The apostrophe indicates the dropping of a letter, c. g., ^ngo 
instead of ingOy mu ^amenemene instead of mu kamenemene, ngu *u 
bana instead of ngi4 ku bana^ moti a mutu instead of mona a mutu. 

The apostrophe also distinguishes k'a negative from any other 
ka^ e. g,y ICabanga^ he, she, it, does not ; kabanga^ he, she, it, does. 

When the word is negative the first syllable is pronounced longer 
and higher ; but the tonic accent remains as usual. 

(6.) The til over any vowel makes the same nasal, e, g.^ i, pro- 
nounce ing. This f is a contraction of inga. It occurs only in the 
Mbaka dialect, and is the only nasalized vowel in the standard dia- 
lects of Ki-mbundu. 



Version A, 
Erne ngateletele ^ ngana Fenda ^ Madfa, uauaba ^ k'a mu uabel&.« 

I often teD (of) ngama Fenda Maria, beautiful none more beautiful. 

Uakexidi 6,^ inga^ uvuala mona. O mon' £, inga u mu ixana u6 

SbeHvedon, and gave birth (to) a child. Child hers, and she her called also 

ngana Fenda Madia. O manii &, se uauaba kavua, o mona 

ngana Fenda Maria. Mother hers, if (she) was beautiful the ninth, the daughter 

uauaba kakuiniiJ 

was beautiful the tenth. 

Manii & inga utuma ku Putu^ kusumba lumuenu luzuela. 

Mother hers thm sent to Portugal to buy a mirror that speaks. 

Kamenemene koso, ki azuba ku di sukula ni kuzuata, uia 

Morning every, when she had washing herself and dressing, she went 


mu lumuenu lud, inga uibula o lumuenu : 

to the mirror hers, and asked the mirror : 

"E! lumuenu luami, el lumuenu luami; ngauaba inga 

" O mirror mine i O mirror mine I am I beautiful or 

ngaiiba ? " — " Kana mbd ; ® uauaba muene ; ku mundu oko kueni6 

am I ugly ? '* — ** Not at all ; thou art indeed ; in world this there is not 


mutu, uauaba usokela n'eie." 

a person, beautiful equal with thee." 

Izua ioso, ki azuba o kuzuata, uakebula ^ o lumuenu lu& 

I>a]rs all, when she had finished dressing, she then questioned the mirror hers. 

O lumuenu inga lu mu tambujila kiomuene. 

The mirror and (it) her answers the same. 

Kiziia kimoxi, o mon' 6, ngana Fenda Madfa dia Mona, inga 

Day one, child hers, Miss Fenda Maria the daughter, and 

uakulu kid, o manii d ki atundile, o mona ujukula^^ o dibitu 

grown up already, mother hers when had gone out, the daughter opens the door 

dia m'o'nzo^^ mu ene^ o lumuenu, inga ukala ku di talela-mu. 

of the room . in which is the mirror, and she looks and looks at herself in it. 

Ki azubile ku di tala, inga utund'd. 

When she had done looking at herself, then she goes out. 

30 Folk' Tales of A ngola. 

Kiziia kiamuku&, o manii d, ki azubile o kuzuata, inga uia 

Day the other, mother hers, when the had done dresBing, then she went 

mu lumuenu lud o ku lu ibula. O lumuenu inga lu mu 

to the mirror hers to it question. The mirror then it her 

tambujila: "Ambula mbd, ngana Fenda Madfa. Uauaba muene; 

answers: " Leave it alone, ngima Fenda Maria. Thou art beautilnl indeed; 

maji, se eie uauaba kavua, o mon' 6, uejile mazd momo, uauaba 

but, if thou art beautiful ninth, daughter thine, who came yesterday inhere, shelsbeautifal 

kakuinii." Kat6 mu izda itatu^ ki aia mu lumuenu, o lumuenu 

tenth.*' Up to days three, when she went to the mirror, the mirror 

lu mu tambujila kiomuene. 

^it) her answered the same. 

O mama inga uamba kiki : " Kana ; ^ o mon' ami mu kuuaba ua 

The mother then says thus : " No ; daughter mine in beauty has 

Hgi tundu. Se ngilombuela ^^ kiki, o mon' ami uando ku ngi 

me surpassed. If I let pass this, the daughter mine will Iran me 

tambula o mala. Ki a di bange kala kiki, o mon' ami, ngando 

take the men. As it has happened like this, daughter mine, I will 

ku mu katula ku bat' oko/' ^ O mama inga utuma kubangesa 

her remove from house this." The mother then ordered to be made 

o 'nzo, inga uta-mu o mon' 6 ni maseka^® i6, kiiadi kii. O 

a house, and she put in daughter hers with nurse hers, both of them. The 

mama inga utuma kuxitisa o mabitu ni jinjanena,^^ inga ubangesa 

mother then orders to block the doors and windows, and to make 

ng6 kadizungu, buoso bu abitixila ^ o kudia ni menia. 

■only a small hole, through which they shall pass the food and water. 

O mon'a ngan'^ 6 ni maseka i^ inga akala m'o'nzo mueniomo 

The young lady this and nurse hers then stayed in house in there 

ndumba ia mivu. 

a lot of years. 

Kiziia kimoxi, o ngana Fenda Madfa dia mona uakexile ni vondadi 

Day one, ngana Fenda Maria the daughter had a craving 

ia* kudia muenge, inga uambela maseka i^: "E! maseka iami; 

to eat sugar-cane, and she tells nurse hers : " O nurse mine ; 

ngala ni vondadi^ ia kudia muenge. Nd6 ku Palaia,^! Id ngi 

I have a craving to eat sugar-cane. Go to the beach, there forme 

sumbile muenge." 

buy sugar-cane." 

O maseka inga u mu ibula: "Aba ngana, ngisumba kiebi o 

The nurse then (she) her asks: "But, mistress, I shall buy how the 

muenge, maji kana dibitu buoso bu ngibitila > " O ngana i^ inga 

sugar-cane, but no door through which I (can) pass?" The mistress hers then 

u mu ambela : " Tubange dizungu ^ bu mbandu ia kipalelu ® 

(she) her tells: "Let us make a hole * in the side of wall 

nda utunde." Inga abanga o dizungu. O maseka inga utunda, 

that thou mayest go out." And they make the hole. The nurse then goes out, 

uia kuisumba ^ o muenge. 

goes to buy the sugar-cane. 

Ngafia Fenda Maria. 
Ki ejile, ngana Fenda Madfa inga ukala mu kudia o muenge. 

When ibc had eom« ngana Fcodi Mjuu and wu aUng the (unr-one, 


mu kuta o poko ku muenge, i mu tula ku mulembu ; poko 

wbik iirilunE the knUd at the ■ugai'^aiiE, it(tlie her hiu od AiJoger' ihc knife 


inga i mu kuama. 

and (ii) her woundtt 

Ngana Fenda Madfa inga uixana maseka i£ : "E! maseka, e! 

Ngana Fenda Maria Ihin calli dui» hen : " O duikI O 

roaseka; ngafika o polo iami : 

Dime 1 I ibought Uct mine 

o polo, ni maniinga mami mauaba." 

in the tocc, (bo) also blood mine u beanliful-" 

O mon'a diiala, uexile** mu kubita bu kanga, o ki evile m'o'nzo 
mu azuela kiki, muene bu kanga inga utambujila: "Nga ku ivu. 

iauaba ; manii, ki ngauaba 

Milanda, tandu ^ ki auaba, o madiabu * ma mu sueka mu ikandu." *• 

MitiDdi," M much ii he bcaulifnl, (thai) Ilie demoni have him hidden in Ikandu." 

Ngana Fenda Madfa, ki evile bu kanga bu a mu tambujila kiki, 
inga ukala mu banza ngana Fele Milanda, ua mu tundu mu 
kuuaba, tandu ki auaba, o madiabu ma mu sueka mu ikandu. 

bcaDty, lo mach is he beaudfiU. (thai) the demDna have him hidden in Ikaudn. 

O kizu' okio ngana Fenda Madfa k'adidiS dingL 

Da^ thai ngana Fenda Maila not He more. 

Kizua kienieki, inga ubongolola o ima ie ioso, inga u i ta mu 

I}i]> Ihie Bme, then she galhen Ihingi hen all. and she Ihem puU into 

kalubungu" ke, inga utuma maseka ifi bu kitanda ku aki mu 
sumbila ndumba ia raakezu ni jinjfbidi.*' O maseka inga u mu 

hgy a lot of kola-nuts" and fps/g/a. The nun* and (she) her 

sumbila o makczu. 

O ra' usuku, ene oso muene azeka kii, ngana Fenda Madfa, bu 

In (he night, ihej all indeed are asleep jUready, ngana Fenda Maria, io 

hama ig, ukatiila o kalubungu Yd, inga ukuata makanda mu njila.'* 

Inga uenda, uenda: uzuba mbeji moxi, rabeji iadi ; uenda 

And (hemlki, walks: ibe eumpleici month . one, BWDth* vna-, she walks 

32 Folk' Tales of Angola. 

mai'£." O ki azubile o kuinii dia mbeji, usanga o kaveia kezala 

on and on. When she completed the ten (oQ months, she meets an old woman full (o<> 

kitanga ; ^ k'enifi ku ki kulala.^ Ngana Fenda Madfa inga u mu 

leprosy; there is no one to it cure. Ngana Fenda Maria and she her 

kulala ; ua mu sukula, ua mu tumbu, inga u mu ta o milongo. 

cures; she her washes, she her dresses wounds, and her puts on the remedy. 

O kaveia inga uia ku kilu. 

The old woman then goes to sleep. 

Kiosueki o kaveia ki azeka, ngana Fenda Madfa inga u mu 

While the old woman sleeps, ngana Fenda Blaria (and) (she) her 

lambela o mbiji ni funji.^ Ki iabile inga ufundumuna o kaveia ; 

cooks the fish and the mush. When they are ready then she awakes the old woman ; 

inga o kaveia kadia. Ki azubile o kudia, o kaveia inga u mu 

and the old wcnnan eats. When she had done eating, the old woman then her 

bana o manongonongo:*^ "Kuma eie ualoi' 6, Fenda Madfa, eie 

gave the instructions: "Where thou art going thus, Fenda Maria, thon 

uazuba kid kuinii dia mbeji. Kui ku kamba mbeji jiiadi 

haAcomi^eted already ten (oQ months. There is for the lacking months two 

pala kubixila. Maji, ki uakibixila,^^ ki uakdsanga o jihoji, 

for arriving. But, when thou shidt there arrive, when thou there findest the lions, 

jingo, jinzamba, iama iama kid;^ iala bu muelu; iazeka 

leopards, elephants, wild beasts, wild beasts all over; that are at the door; asleep 

iedi^ kala iafu, k'ukale ni noma. Somboka-iu, ubokole mu 

as though they were dead, don- 1 be with fear. Pass beyond them, to enter the 



O ki usanga o hoji ionene, iajukula mu kanu, ta o lukuaku 

When thou findest the lion great that has open his mouth, put (thy) hand 

mu kanu di^, usunge-mu o jisabi : kuinii dia sabi ni sabi jiiadi,^ 

into mouth his, pull out from it the keys: ten keys and keys two (12), 

mu kuinii dia kudlutu ni kudlutu jiiadi. 

for the ten rooms and rooms two. 

Uie^ ku kitadi, ukatule-ku o kuinii dia masanga ni masanga 

(Then) go to the yard, take out thence the ten jugs and jugs 

maiadi, u m' ambate, u ma bandese ku tandu. Inga udila, 

two, them carry and get them up up - stairs. And thou shalt cry, 

ubuka, udila, ubuka, kat6 mu kuinii dia masanga ni moxi. O 

thou shalt fan, cry, fan, until the ten jugs and one (the nth). The 

dia kaiadi ki dizala, o ki difafela boxi, o ngana Fele Milanda 

twelfth when it gets full, when it runs over to the ground, (then) ngana Fele MUanda 


will revive." 

Ngana Fenda Madfa inga ui'd. Inga usanga o kaveia kamukuA 

Ngana Fenda Maria then j^oes her And she finds an old woman other 


^lukuaku lumoxi, kinama kimoxi, mbandu ia polo ni mbandu ia 

— arm one, leg one, one side of face and one side of 

Ngana Penda Maria. 33 

mukutu — kalotua. Ngana Fenda Madia uraenekena, utambula 

body — ibE u pDundiog. NguDi Fcnda M»ri» ■gna*. uket Imm 

o kaveia o muisu. Ngana Fenda Madfa inga utua o jimbombo, 

the oldwomui (hci) pcilie. Ngini Fenda Maru then poundi [he driedoMin, 

inga usesa ; ubanga o fuba, ubana o kaveia. 

uid aft.; make. U.e flour, pvei (it) w Iheold womn. 

Kaveia inga u mu sakidila, inga u mu bana manongonongo, 

Fenda Madfa ukuata makanda mu njila, uenda. 

Fenda Maria takci (her) Bolem to the road, walks. 

Ki kua mu kambele kia iziia iiadi ng6, inga uivua bu-lu, 

WhcB there wai her lacking alre:idy days (wo oiiLyi then mhe heara in heairen» 

bu ala ku mu ixana : " Fenda Madfa ! Fenda Madfa ! ualoia 

then ii (ooe) bcr olUnG; " Feiula M^rial Fenda MariaT thouaitgoing 

ku^ ? " " Fenda Madfa usakuka koko, usakuka koko : kual^ 

where?" Fendi Maria Oinn hither, iiirna thither: there ii no 

mutu. Ukala mu kui'^, inga a mu ixana dingi ; kat6 lutatu. O 

perviQ. She U about lo go dd, and they her call agaiii | ap to Ihrice- The 

lua kauana, Fenda Madfa inga uimana, inga uzuela, uixi : " Eie, 

fourth tiiiie^ Fenda Maria ibeii atands (gtilJ) and ipealci, laying: "Thoii, 

uolo ng' ibula ! inga u mutu, inga u nzumbi, inga eie 

vhaart ine asking! whether Ihoabe apenoD, whether Ihou tH a ghost, whether thoa be 

1 Nzambi, ngaloia kuet ngana Fele Milanda, tandu ki auaba. 

o madiabu ma mu sueka mu ikandu." — " Kidi muene, Fenda 

<UliI)lhe demoni have him hidden In [kandu."— "Truly. indeed, Fenda 

Madfa, utena kuiakui Fele Miland' d ?"'* — "Ngiia." — " Ui' i ?" 

Ifarii, camt thou go la Fele MilandaP" — " t amgolDg." — "TbouartgolDci'' 

— "Ngiia." — "Poji," ijfa nakiu, kuma eme Ngana Nzambi, ngala 

— " I shall go." — "Then, ken* this, that lam the Loid God, thai am 

ku'u zuelesa. O tuveia tuiadi, tu uasange mu njila, eme muene. 

(o thee ipeakjng. The old women two, whom thou hast met on road, (were) I tnyscll. 

Ngabilukile pala kutala, se u mutu uenda o ngongo." 

I had tnoAfonned myself to see, whether Ihou art one to Bland hardship. 

Ngdmono;^ kuma u mutu, uenda o ngongo, k'ujimbidila. Ki 

I have thee seen ; an thou art one, that standa hardahip, Ihou ahall not get loiI. As 

a di bange ^ kala kiki, eie, o ngongo ua i ende kii, uende 

Ihlnp are iiko this, (hou, ihe hardship thou hast it endured already, thou hail walked 

o kuinii dia mbeji ni mbeji jiiadi, k'udi^, k'unui ; kudia kui 
dikezu, kunua kud makania. Tunde ki uatundu ku bata dienu, 
k'uzek^, uenda o usuku ni muania. Eme ngi ku ambel' 6." 

ibou dldat not sleep, walkiof bight and day. 1 Ihec [ell this." 

34 Folk- Tales of Angola. 

Inga u mu bana o manongonongo kala m'a mu bene o tuveia. 

And he ber gives the instnictioas as those that her gave the old women. 

U mu bana vA kalubungu, pala ioso, i abindamena, uvunda o 

He her g;iTes too a " kalubangu/* in order that all things, she may need, she throws tlm 

kalubung^ boxi ; mu kalubungu inga mu ene mutunda ioso 

box on ground ; out of the box then there will oomeoot all things 

i andala. 

■he wants. 

O ngana Fenda Madfa, ki akexile kid pala kubixila, o 'nzo uala 

Ngana Fenda Maria, when she was already about to arrive, the house she is i 

ku i mona kii^ usanga o dizanga di akondoloka o jinjila; inga 

it seeing already, she meets a lake which are surrounding birds;" and 

uxikama bu mbandu a dizanga. 

she sits down on shore of lake. 

Kiosueki ki axikama, ualokoxila, inga ukala mu kuanda o nzoji : 

While she is seated, she falls into a nap, and begins to have a dream : 

Bu dizanga buatundu o njfia imoxi ; iai ku mu ambela : " Ngana 

From the lake comes out bird one ; it comes to ber tell : " Ngana 

Fenda Madfa, ualuka k'ujimbe o manongonongo, m'a ku bana 

Fenda Maria, take care that thou not forget the instructions, which to thee gave , 

Ngana Nzambi." O muene inga utambujila : " Kana ; k! ngijimbiami- 

the Lord God.'* She then answers: "No; I shall not foiget 

ku." w 


Fenda Madia inga upapumuka ku kilu, inga ui' £. 

Fenda Maria then starts out of (her) sleep, and goes on. 

O ki abixidile, usanga o sabalalu ^ ionene. Bu kanga ^ bu&ala 

When she arrived, she found a palace great. Outside it was full 

iama iama kid. O muene, noma ua mu kuatele ding^; o 

(of) wild beasts and wild beasts. She, fear takes hold on her again ; (the) 

muxima ua mu xikan^.* Fenda Madfa ubokola mu kololo, usanga 

heart is her failing. Fenda Maria enters into the hall, finds 

o kihoji kionene, kiajukula mu kanu. Inga uta-mu o lukuaku, 

the Hon big, that opens (wide) his mouth. And she puu in (her) arm, 

usunga-mu o kuinii dia sabi ni sabi jiiadi, mu kuinii dia kudlutu 

puUs out the ten (of) keys and keys two, for the ten (of) rooms 

ni kudlutu jiiadi. 

and rooms two. 

Ujukula kudlutu : ahatu a mindele ala-mu ; mu amuku4 : jimosa ;®^ 

She opens a room : white ladies are in it ; in another : mulatto ladies ; 

mu amuku&: mindele ia mala ; mu jikudlutu jamukud : ialu, jimeza, 

in another: white men; in rooms others: churs, tables, 

itadi, ndumba ia ima. O mu kualutu iasukinina, mu asangele 

metal-ware, lots of things. In the room last, in it she found 

o mundele, uazeka bu hama, uauaba k'a mu uabeli. 

a white man, asleep in bed, beautiful there is no more beautifuL 

Fenda Madfa inga ula ku 'itadi 

Ttaia Marii then goei lo the yard 

Ngana Fenda Maria. 

usangaku ndumba i 

Fenda Madfa uambata o kuinii dia masanga" ni maiadi, ubanda 
oamu ^ ku tandu, inga udila, ubuka, udila, ubuka, katd ki ezalesele 

with Ihcm u[>«uirs, ind nccpi, fani, mepi. lam, till ihe lixj tiled 

o kuinii dia masanga ni moxi ni kaxaxi. Ki kuakambele o kaxaxi 

ten Hi the jug] sod one and a half. When Ihcic bdiid one half (only) 

mubika mu meni' ^?" 

ihvc with mlei!" 

Fenda Madia uia bu njanena ; uixana o mutu, ualosumbisa o 
mubika. Mukua-niubika inga ubanda ku tandu. Fenda Madfa inga 
u muambela: " Eme ngalami ni menia. Onienia,mu ngala namu. 

Se uandala, zuela." O mukua-mubika inga utambujila: 
" Ngandala." 

Fenda Madfa inga ubana o mukua-mubika ni akuS o niasoxi ; ene 
inga anua. MamukuS, inga uezalesela "^ o midingi.** 

Ihen driaV. The othir (icus) Ihen she with Ihem fills (IbEir) jugs. 

Fenda Madia uambata o mubik' fi; uia n'6 ku 'itadi; u mu 

Fenda Maria fakeiaway clave hen ; she goes with her to thdymrd; the her 

sukula, u mu zuika, inga u mu luka KamasoxL 

wubo, the her drMJo, and she hei callt Kamawii," 

Uia Tih ku tandu, inga u mu tuma: "Kamasoxi, mubik' ami, 

She £on with her ufHtain, and ahe her commandc: " Kama&oki, slave miDc. 

didila mu disang' omo. O ki dikala pala kuizala, ngi fundumune." 

weep in (ug thai. When it \% about In be full, me JIB.K." 

Fenda Madia inga uzendalala*^ ku meza. Kiosueki ki azendalala, 

Fenda Maria then ledjncs nn the table. While jet ihe »as re c li nin g, 

uai ku kilu. 

■he went In sleep, 

Kamasoxi udila, ubuka, udila, ubuka. O ki ezalele o ditangi,^' 
ki diafafele boxi, Fele Milanda uafukunuka. 

when il ran over on the ground, Fele MUanda revived. 

Ki atala kiki Kamasoxi, o muene, Fele Milanda, ubixila bu 

When I 


Fels Mihinda, 

36 Folk- Tales of Angola. 

Kamasoxii u mu bana kandandu, uixi : '' Eie ua ngi bana 

Kamasoxl (was), he her gives ahng, M7i°s: '*Thoa hut me given (saved) 

o mueniu." Akatuka, aia mu sala. 

life.'* They start, go into the parlor. 

O Kamasoxi utunda, ula m'o'nzOy mu ala Fenda Mad{a. U mu 

Kamasoxi goes oat, goes to the room, where is Fenda Maria. She her 

ixana : '' Kamadfa® diabu,® fundumuka." Fenda Madfa ufundumuka. 

calls: "Kamaria," devil, get op." Fenda Maria gets up. 

Ki atala kiki Kamasoxi, uixi: "Nd6y diabu Kamadfa, uiitemese 

When sees this Kamasood, she says: "Go, devil Kamaria, go to warm 

menia pala ng^a i6 ia diiala." 

the water for master thine (male)." 

Fenda Madfa uabanze ; utunda, uia ku kitadi, utemesa o menia ; 

Fenda Maria thought; goes out, goes to the yard, warms the water; 

uta bu mbanielu ^ ku tandu, uvutuk'6 ku itadi. 

pots (it) into the bath-tnb np^tairs, returns to the yard. 

Fele Milanda uabange kid mbeji jiuana, o ki ebula Kamasoxi : 

Fele Milanda had been (thus)already months four, when he asked Kamasoxi: 

** E ! Kamasoxiy o Kamadfa ua mu sumba^ ku6 ? " Kamasoxi uixi : 

"O Kamasoxi, Kamaria thon her boi^test ^eie?" Kamasoxi says: 

**Nga mu sumbile ku Putu." 

**! her bought in Portugal." 

Kizua kimoxiy Fele Milanda uatumu kuludikisa o lopa \t pala 

Day one, Fele Milanda ordered to get ready dothes lus for 

kuia ku Putu, kudmenekena o ndandu ji£.^ 

to go to Portugal, to visit relatives his. 

Ki akexile pala kuia, utuma kuf olomala abik'6 oso. U a ambela : 

When he was about to go he orders to form in line slaves his all. He them tells : 

^'Ngaloia ku Putu. Zuelenu ioso i nuandala." En* oso muene^ 

« I am going to PortugaL Speak out all that you wish." They all indeed 

inga abinga ioso i andala. 

then ask everything they desire. 

O Fele Milanda inga uambela Fenda Madfa : " Zuela u6, Kamadfa, 

Fele Milanda then tells Fenda Maria: "Speak also, Kamaria, 

ioso i uandala." Kuala Fenda Madfa : '' Eme, ngana, k! ngandalami 

whatever thou wishest." Then Fenda Maria : " I, master, I do not want 

kima ; mukonda eme, ioso i ngandala — loko ^ ng^ ku sanga ku 

anything (now); for I, all that I wish — directly I shall thee find on 

telasu,^ inga ngi ku bekela lelasd ia ioso i ngandala." 

terrace, and there I thee will bring a list of all things I wish." 

Fenda Madfa ubanga o lelasd : Navaia di-zuike, ditadi dia muambi 

Fenda Maria makes the list: A razor sharpen*thy8elf, a stone speaker 

a kidi, lubambu, ni an'a mixaxiniu ^^ kiiadi, kandeia di-sendele, ni 

of truth, a chain, and dolls two, a lamp Ught-thyself, and 

lumuenu di-muike." 

a mirror look-thyself . " ^ 

Ngana Fele Milanda inga uia ku Putu kuimenekena o jindandu ji£. 

Ngana Fele Milanda then goes to Portugal to vint relatives his< 

Ngana Fenda Maria. 37 

Ki abixidile ku Putu, manii 3, pai 4, ni ndandu jie joso, 

Wlica behiduTind id Paitugul, molhEr hii, Eilher hii, ntid rdiliani his ill, 

atambulula roon' A: kubanga fesa,™ kudia, kunua, kutonoka. 
O kubanga iziia, Fele Milanda inga utangela raanii k o ngongo 

Doing (^ler) days, Fcta ATibDda then related la inother hia iroublu 

yxt joso, inga u mu ambela kuma: "O ua ngi bene" o muenlu, 

hij all. and he her lold «ying: "Shu who me uved life 0») 

iDuhatu ua mumbundu, jina di(^ Kamasoxi; raaji uene ni mubik' t 
a mu ixana Fenda Madia, uauaba k'a mu uabeia, Muene ua ngi 



tumu ku mu sumbila: Kandeia di-sendele, navaia di-zuike, ditadi 

KDl 10 for her buy: A limp lighl-lhy&e]f, a nuor Bhatpeiytliyaelf, ■ ItDoe 

'dia muambi a kidi, ]ubambu, ui an' a mixaxiniu kiiadi, ni lumuenu 

(vtlcr oF truth, h chain, Had doll* (wt>, and a mirror 

di-muike." Manii a Fele Milanda uabanze imbamb' eii, i atumu 

laek-tfayielf." The mother of Fele MiUinda thought o>er the thing! Ihete, which had tent 

kusumba Fenda Madia, inga uibula men' § : " E ! mon" ami ; o 

to buy Fenda Maria, and she ulu loo hen: '■ O too minel IbU 

Fenda Madia, mundele'^ inga mumbundu?" 

Fenda Maria, (la .he) while or black f" 

Fele Milanda uatambujila kuma: "Mundele." — "O Kamasoxi 

Fele Hilandi atuwercd uying: "White." — " Kimuoii 

ua mu sumbile kud ? " — " Kamasoxi uambele kuma ua mu sumbile 

«ha her bought where?" — " Kamatoxi uid Ihat she her bought 

ku Putu." — "Eie, mon' ami, k'uatobii. O ku Putu kuene ku 6 
valela,™ uevile kid kuma ku Putu ene mu kusumbisa-ku abika ? " 
— "Kana." — " Ijia-kiu, kuma Kamasoxi ua ku nganala. Fenda 

— "No." — " Koow this, that Kamuoii haa thee deieiTed. Fenda 

Madfa, muene o ngana ; o Kamasoxi, 

Haria, she lis) the mlstreii ; Kamaftoid, 

; o mubika. O ima i 

«la»i. Tbethlnga which 

atumu kusumba Fenda Madfa, pala ku di bonda. O im' eii ku 

ordend lobuir Fends Matia,lire| tor killing ooe'i lelf. Thingi Ihuc In 

Putu oko, k'a i sumbisfl ng6 ; ita kitadi kiavulu." 

Portugal hue, they not Ibera h!I (or nothing; they ciwl money auch." 

Fele Milanda, ki azubile kubanga mbeji jiuana ku Putu, inga 

Fele Milanda, when he Aniihed ipcnding monlhi four io Portugal, then 

usenga* o ima ioso, i a mu tumine abik' fi. O i a mu tumine 

be bought (he thing! all, that him ordeted aluvee hii. Those, that bim ordered 

Fenda Madfa, inga u i jimba. 

O papolo,^' ki iendele kid iziia iuana mu 'Alunga, Fele Milanda 

The iteamer, when it had gone already days lour in Ocean. Fele MUanda 

ulembalala^ o ima i a mu tumine Fenda Madia, inga ubinga 

rmenibered the thiugi that him ordered Feuda Maria, and be begged 

38 Folk 'Tales of Angola. 

kabitangu^ ka naviiu pala kuvutuka. Kabitangu k'axikaneni& 

the captain of the ship to go back. The captain woald not. 

Fele Milanda inga u mu futa kondo ; kabitangu inga uxikana. 

Fele Milanda then (he) him paid a thousand ; the captain then agrees. 

Inga avutuka dingi ku Putu, kusota o imbamb* eii. O mu loja 

And they return again to Portugal, to fetch things those. In the shop (store) 

mu a i sangele, inga a mu binga kondo jiuana, inga ubana o kitadi. 

where he them found, then they him demand thousands four, and he gives the money. 

Fele Milanda inga u di long*^ mu naviiu. 

Fele Milanda then embarked in the ship. 

O ki abixidile ku bata did, oso muene a mu menekena; inga 

When he arrived at home his, all indeed they him greet; and 

ubanga iziia iiadi. O kia katatu, inga uixana abik' £ oso, inga u 

he spends days twa On the third, then he calls slaves his aD, and he 

a bana o ima ii, i atumine. Inga ukatula o padi ^ ia jibixa 

them gives things theirs, which they had sent for. And betakes a pair of earrings 

jia ulu, ja madiamande, jivolota jia ulu, ni nela ia ulu, ia madiamande, 

of gold, of diamonds, wristlets of gold, and a finger-ring of gold, of diamonds, 

inga ubana Fenda Madfa kuma : " Tambula o im' eii, i a ku tumisa 

and he gives Fenda Maria saying : " Take things these, which to thee sent 


manii etu ku Putu, sandu^ i6." 

mother mine in Portugid, namesake thine.*' 

Fenda Madfa inga utambula o im' eii ; maji o Kamasoxi lumbi 

Fenda Maria then takes things those; but Kamasoxi envy 

lua mu kuatele. 

(it) her grasped. 

O mu ngoloxi, ngana Fele Milanda inga uia ku telasu ; o Fenda 

In the evening, Mr. Fele Milanda then goes to the balcony ; Fenda 

Madfa inga u mu batesa^ kat^ ku telasu, inga ubinga o ima \t 

Maria then (she) him follows up to the terrace, and asks for things hers 

i atumine. Fele Milanda inga u mu ta makutu, kuma kana, k'a 

which she had sent for. Fele MUanda then (he) her tells a lie, that no, he not 

i bekd. Fenda Madfa inga uzuela, kuma : ** Abik' 6, eie ua 

them brought Fenda Maria then speaks, saying : " Slaves thine (own), thou hast 

a bekela ioso, i atumine; maji eme, kuma ngi mubik* a mukaji 

them brought all, that they sent for ; but to mc, because I (am) the slave of wife 

^, k'uaxikan^ ku ngi bekela ioso i ngatuma. Manii, uakexile ni 

thine, thou wouldst not to me bring all that I sent for. Forsooth, wast thou with 

uoma, xila^ ngi ku futami?" Fele Milanda inga ukatula o ima, 

fear, lest I thee pay not?" Fele Milanda then took the things. 

inga u mu bana naiu.® Fenda Madfa inga utambula inga u mu 

and he her gave them. Fenda Maria then received (them) and she him 

ibula, se® kikuxi? Fele Milanda inga u mu ambela kuma: **0 

asked, saying how much? Fele Milanda then he her told saying: "The 

kitadi ki ate o im' eii, k'uten6 ku ki bana." — 

money that cost things these, thou canst not it give.*' — 

Ngana Fenda Maria. 


" Zuela ; iene, inga se makuiniatatu a kondo, eme ngi ma bana." 

"Spok; thenmc, even ii(llbe) thirtr Ihoiiiudi, I ihiU Ihrin give." 

Fele Milanda uabanze uixi : "O roubika uala ni makuiniatatu 

Felt MUiuiita Ihoughl saying: "Tht slave hi. ihinj (ot) 

a kondo, maji o ngana ie k'al^ namu ? mukua-kizuatu kimoxi 

kaveia kene ku mu zekesa^ 

n old womui who nted to kI«p wiUi ber 

k'ufute kiraa," 

Fenda Madfa inga usakidila. 

Fendi Marii ihen tlunked Ihim |. 

Om'usuku — osomuene azeka kid — o ngana Fenda Madia 

Ai pighi — all indeed were asleep aiieady ~ ngana Fenda Maria 

kuma a mu bana 'nzo k'ubeka uS ni 

» ihey her had given a houu alone to benelf wiih in old 

— Fenda Madia inga utula ku tandu a meza o im' eii, i a mu 

— Fenda Maria then Kldmra oo lop ol lable Ihings ihoie which loher 

beketele Fele Milanda, inga uxikama ku kialu."' Uabundu kii** 

had broDghl Fele Milanda, aod ihe seals lierNilf on a chair. She has kuodud already 

o kalubuDgu ke boxi. Muatundu izuatu ia mbote, iofetale ^ ni ulu 

kalaboagn hen on gionod. Outcome dresKi eleganl, adotned wilh gold 

Uakembe** k'a mu kembell 

Shediessed (a>) none else could diesi. 

Inga ukala mu kufundila* o im' eii, iaia ku tandu a meza, 

Aad the began La plead (before) things thotc. that were oit lop of Lable, 

inga utanga o ngongo \\h jioso, m'oso** mu abitile pala Fele Milanda 
kufukunuka. O ki azubile, inga uzuela : "Se makutu mu ngazuela, 

10 revive. Wheo she had finished, then she said ; "If (iij a lie whal 1 sid, 

eie, tadi dia muambi a kidi ni an' a mixaxiniu, o navaia di-zuike 

LboD, OiMne teller of LniLh and (ye) dolli, the raior >halpen-Eh;Klt 

i ngi batule o xingu ; ni lubambu lu ngi bonde." O ki azubile 

lelilmt cocoS Deck; and Ihcchain nuyil ma hang." Wheti ihe fiptihed 

o kuzuela, o kandeia kasendcla ; o navaia ia di zuika ku ditadi dia 

•[leaking. Lbe lamp 111 iIKli ; the ninr sharpened ilself on the :>ione 

muambi a kidi ; o lubambu lua di niengeneka bu lu, O lubambu, 


ki luakexile pala ku r 


I nienga, o navaia pala ku mu batula o xingu, 

P4 jh was jEKnii ra ner hang, the rajor about to lier cnl off the neck, 

ana a mixaxiniu inga akuata o im' eii. 

thedollt ihen Kiied things those." 

Manii, kiosueki ngana Fenda Madfa ki alobanga o im' eii, o kaveia 
katono h. Mu kamenemene o kaveia inga ka di xib'fi. Fenda Madia 

inga u ki banga kat^ mu mausuku matatu. 

O ua kauana, mu 

40 Folk' Tales of Angola. 

kamenemeney o kaveia inga kambela Fele Milanda kioso ki alobita. 

the morniiiKt the old woman then told Fele Milanda aU that was goiqf oo. 

Fele Milanda inga uambela o kaveia, kuma : '' O m'usuku, ki ujika 

Fde Milanda then told the old woman, Myins^ "At night, when thoa doMit 

o dibitUi k'u di jike ni sabi." 

the door, do not it lock with the key.*' 

Fele Milanda, o mu kaxaxi ^ ka usuku, inga utuluka, inga ubatama, 

Fele Milanda, at mid of iu|^ then he goes down, and hides, 

inga ukala mu kuzongola mu musula^ ua dibitu. Fenda Madfa 

and beg;in8 to peep through a crack of the door. Fenda Maria 

uazuata, inga ubanga ki ene mu kubanga-jinga, inga utanga o ngongo 

dressed, and did as she used to do always, and related troobles 

]£ joso, inga uamba : " Aba eie, Kamasoxi, kuamba kidi, eie, uabene 

hers all, and said: "Say thou, Kamaaozi, speaking truth, thou, who didst s«v« 

Fele Milanda o mueniu, o sabi ia palata ia kualutu ia Fele Milanda, 

Fele Milanda (Ms) life, the key of silrer of the room o< Fele Mihinda, 

palanii k'u i telekal6 ? Se makutu, mu ngazuela, enu, nuala ku 

why didst thoo not it ddirer ? If (b) a He, what I said, ye, that are oa 

tandu a meza, ngi bondieniL" O im' eii, ki iakexile pala ku mu 

top of table, me hang ! ** Things those, when they were about to her 

jiba, Fele Milanda ujukula o dibitu, ubokola. Fenda Mad(a uai ku 

kill, Fele Milanda opened the door, entered. Fenda Maria went faito 

kiambu ; Fele Milanda u6 uai ku kiambu. O kaveia inga ka 

a swoon ; Fele Milanda also went into a swoon. The old woman then aha 

a bangela milongo ; ene inga apapumuka. 

lor them makes medicine; they then wake up. 

Fele Milanda uamesenene kuambata Fenda Madfa ku tandu ni 

Fele Milanda wanted to carry Fenda Maria up«tairs with 

izuatu i6, i azuata ; maji o Fenda Madfa k'axikaneniS, inga uta 

dresses hers, which she had on; but Fenda Maria refused, and put 

o ima \t mu kalubung^ kd ; inga uzek'& 

things hers into kalubungu hers; and she went to bed. 

O Fele Milanda, ki abixidile ku tandu, inga ubanga o mikanda ia 

Fele Milanda, when he arrived up«tair8, then he made letters of 

kutuma kukuvitala o makamba m6 pala ku di mosalela^^ ku bata difi. 

sending to invite friends his for to take breakfast at house his. 

Mu kamenemene inga utumisa o mikand' eii ; inga utuma kutesa 

In the morning then he sent the letters these; then he ordered to pat 

kalakatald ^^^ mu pipa. 

coaUar in a baireL 

En' oso muene, ki ejile ku di mosala, o ki akexile mu kudia, 

They all indeed, when they had come to breakfast, when they were eating, 

o Fele Milanda inga uibula Kamasoxi : "O sabi ia kualutu^ 

Fele Milanda then asked Kamasoxi: "The key of the room 

iebi?" Kamasoxi uixi : "Kana;^^^ ngasangediami-mu sabi." — 

where Cis it) ? " Kamasoxi said : " No ; I not found there a key.»» — 

Ngana Fenda Maria. 41 

** Tanga hanji m'oso mu uabitile pala ku ngi katula mu ikandu." 

^'Tell please all through which thou wentest for to me reacne from Ikando." 

Kamasoxi uedi pf!^^ 

Kamaaoxi not a word 1 

O Fele Milanda inga utangela o makamba md ioso iabiti mu 

Fele Milanda then told friends his all that happened in 

mausuku mauana ni Fenda Madfa ; inga utuma kuixana Fenda 

theniglita four with Fenda Maria; and he ordered to call Fenda 

Madfa ku kitadl 

Maria from the yard. 

Fenda Madfa inga uiza. Fele Milanda inga u mu binga o sabl 

Fenda Maria then came. Fele Milanda then (he) her asks for the key. 

Kuala Fenda Madfa : '' Eme, ngana, kana nga i ijiaml Utokala 

Then Fenda Maria: "I, master, not do it know. Whom it behooves 

ku i ijfa ngana Kamasoxi" Ni ku mu jijila kuala Fele Milanda 

to it know (b) mistress Kamasoxi." With being urged by Fele Milanda 

inga ukatula o sabi, inga u i telekala,^^ inga utanga kioso kiabitile 

then she takes out the key, and she it delivers, and tells all. that happened 

ni Kamasoxi, ni m'oso mu abitile, muene Fenda Madfa, pala 

with Kamasoxi, and what she went through, ^ she Fenda Maria, to 

kukatula Fele Milanda mu ikandu. 

rescue Fele Milanda from Ikandu. 

Mindele ioso muene, elelenu ! ^^ Kamasoxi, sonii ja mu kuata. 

The white men all indeed, laugh ye I (applaud). Kamaaoxi, shame her seised. 

Fele Milanda uixana an'a mala kiiadi. Azangula Kamasoxi, inga 

Fele Milanda called young men two. They lift Kamasoxi, and 

a mu ta mu pipa ia kalakatald, inga a i ta o tubia. Kamasoxi 

they her put into the barrel of coal-tar, and they it set on fire. Kamasoxi 

inga ubia, ujikata;^^ o kafuba katuka, katula Fenda Madfa. 

dien boms, gets charred ; a little bone flies up, alights on Fenda Maria. 

Fenda Madfa inga u di xisa-ku.^^ Fele Milanda inga ukazala ^^ ni 

Fenda Maria then rubs herself with it. Fde Milanda then married (with) 

Fenda Madfa; aia ku Putu kui ndandu j£, inga avutuka. Inga 

Fenda Bfaria; they went to Portugal to kinsmen his, and returned. And 

akal'i: "Adia nguing^, aseiala musolo." 

they lived on: "They eat cat-fish, they sup on musolo-fish.**"® 

Ngateletele o kamusoso kaml Se kauaba inga kaiiba, ngazuba. 

I have told little story mine. Whether (it be) good or bad, I have finished. ^ 

42 Folk' Tales of Angola. 

Version B. 

Erne ngateletele ahatu a mindele kitatu, jipange, atungile mu 
muxitu. Kizua kimoxi, umoxi ua ndenge uexile ^^ mu njanena mu 
kudia muenge, inga u di batula o mulembu. 

O mubidi ^^^ uexile mu kubita^ inga o muhatu ua mundele u mu 
ambela : "Tala hanji, e' mubidi, o kima kizela kia di fangana ni kiku- 
suka; o kikusuka kia di fangana ni kizela." "Kala ngana Vidiji 
Milanda; mu konda dia kuuaba kuavulu, nganga^^* ja mu louela ku 
mbandu a palaia." 

O muhatu uebudixile o mubidi, uixi: ''Pala kuenda kui ngana 
Vidiji Milanda, uenda iziia ikuxi?" " Uenda izua nake. O kia 
kavua uibixila bu ene ngana Vidiji Milanda. O muene pala kufu- 
ndumuka, udila kuinii dia masanga ni maiadl" 

O ngana Fenda Madfa inga uenda o izua nake. O kia kavua, ki 
abixidile bui ngana Vidiji Milanda, inga ukuata mu dila o kuinii dia 
masanga ni maiadi. 

O ki abixidile mu kuinii dia masanga n' umoxi, uexile mu bita 
mutu, uexile mu sumbisa mubika mu disanga dia menia. Ngana 
Fenda Madfa inga u mu ixana ; usumba o mubika mu disanga dia 
masoxi, inga ukuata mu kudila o disanga di asumbile-mu o mubika. 

O ki atenesene o kuinii dia masanga n' umoxi ni kaxaxi, inga 
uixana o mubika : ** E' Kamasoxi ! iza, udidile ^^ mu disangf omo. 
Ki dimateka o kuizala, ngi tonese, mukonda mesu molo ngi kata 

O mubika inga ukala mu dila. Kia mu kuatedid kima ni ioso ia 
mu ambelele ngana i& Uezalesele o disanga, ngana Vidiji Milanda 
inga upapumuka. 

O ki apapumukine, u mu ambela : "Ngi be ndandu, mukaji ami." 
O muene, ku mu ambela : " K' emiami mukaji 6 ; mukaji 6, \6 uazeka " 
ua mu ambelele : " Ngi be ndandu, munume ^® ami," inga a di 
ambata,^^" ni muene ngana* Vidiji Milanda. 

Kamasoxi uabilukile ^ Fenda Madfa ; o Fenda Madfa uabilukile 
mubika, inga u mu luka Kamadfa. Inga aia mu tunga o'nzo id, ku 
akexile ku di tuma ^^® kiambote. 

Kizua kimoxi, ngana Vidiji Milanda uexanene abik' en'oso, inga 
u a ambela: "Eme ngoloia ku Putu. Enu, nu abik' ami, zuelenu 
ioso i nuamesena, pala, ki ngiza,^^ ku nu bekela." O umoxi 
uambele : " Ngamesena kolodd ni milele ia mbote." O uamuku& 

Ngana Fenda Maria. 


I often tell of three white ladies, sisters, who were living in the 
forest One day, one of them, the youngest, was at the window eat- 
ing sugar-cane, and she cut her finger. 

The shepherd ^'^ was passing by, and the white lady tells him : 
" Look, please, thou shepherd ! the white thing that looks like the 
red thing, the red thing that looks like the white thing." "Just 
like ngana Vidiji Milanda, because of (his) great beauty, wizards have 
bewitched him on the side of shore." 

The lady asked the shepherd, saying, " To walk to the place where 
ngana Vidiji Milanda is, one walks days how many?" "One walks 
eight days. On the ninth day thou shall arrive {at the place) where 
is ngana Vidiji Milanda. For hira to revive, thou shalt weep {full) 
ten jugs and two." 

Ngana Fenda Maria then walks eight days. On the ninth, when 
she arrived {at the place) where {was) ngana Vidiji Milanda, then 
she began to weep {full) the ten jugs and two. 

When she reached the ten jugs and one, there came passing a 
person, who was selling a slave for a jug of water. Ngana Fenda 
Maria then calls him ; she buys the slave for a jug of tears, and 
begins to weep full the jug she had bought the slave with. 

When she had completed the ten jugs and one and a half, then 
she calls the slave: "O Kamasoxi ! come! weep into this jug. 
When it begins to get full, wake me up, because my eyes are pain- 
ing me much." 

The slave then begins to weep. She cared nothing about all that 
her mistress had told her. She filled the jug; ngana Vidiji Milanda 
then wakes up. 

When he awoke, he said to her : " Embrace me, my wife." She, 
instead of to him saying, " I am not thy wife ; thy wife is she yonder 
who is asleep," said : " Embrace me, my husband ; " and they go arm 
in arm (she) with him, ngana Vidiji Milanda. 

Kamasoxi became Fenda Maria, (and) Fenda Maria became the 
slave, and she called her Kamaria, And they go to build their house 
where they lived in fine style. 

One day ngana Vidiji Milanda called all his slaves, and says to 
them : " I am going to Portugal. You, my slaves, speak out every- 
thing that you want, in order, when I come,^^ to bring {these things) 
to you." T?he one said : " I want a cord (necklace) and fine clothes." 

44 Folk-Tales of Angola. 

uambele : "Ngamesena jingondo^ ni jibixa." O uamukuft ua mtt 
ambelele : " Ngamesena jinela ni misanga ia mbote." 

O ki exanene o Kamadfa, ua mu ibudixile : " Eie, uandala 'nii ? '' 
Inga u mu ambela: ''Erne, ngana, nguami^^ kuzuata; mukonda 
o m'bika k! k'atend kuzuata ima ia mbote. Ngana, kima u ngi 
bekela: Kandeia Di-sende, navaia Di-zuike, tujola Di-batule, ni ditadi 
dia Muambi-a-kidi" 

O ngana Vidiji Milanda inga uambela o mukaji 6 : '' Abik^etu, en' 
oso muene, abingi ima ia mbote ia kuzuata. O Kamadfa k'abingi6 
ima ia kuzuata, mu konda dia 'nii ? " Mukaji t inga u mu tambujila : 
''Kamadfa munzenza.^^ Ki k'eji£ o ima ioso i abingi aku&. Eie, 
k'u mu bekele o ima i abingi muene; mukonda muene k'ejiS ioso i 
azuela. Munzenza ua mutu." 

O ngana Milanda u mu ambela: ''Kana; en' oso ng^ a bekela 
ioso i abingi; o Kamadia uS ngu^ mu bekela ioso i a mu tumu 
muxima ud/' 

O ngana Vidiji Milanda inga ui'd ku Putu, ku akexile o izua ioso 
i andalele. O ki exile pala kuiza, uia mu kuibudisa o ima ioso i a 
mu bingile Kamadfa. K'emuenid.^^ Inga uia ixi iamukud mu ku k 
sota o ima, i a mu tumine m'bik'd, inga u i mona. 

O ki ejile, en' oso aia ku mu tambulula: "Ngana ietu ueza! tuo- 
ndokemba ! " O Kamadfa ua di xibidi & Ki k'endediS mu tambu- 
lula ngana id. 

O ngana, ki amatekene o kuban' en' oso, ki a mu ibudixile: 
" Enu oso muene, mueza mu tambula o ima ienu i nga nu ambelele ; 
aba o Kamadfa, uebi ?" 

O ngana ia muhatu u mu ambela : " Kamadfa, kima kia munze- 
nza, k'u mu bane ng6 kima." O ngana Vidiji Milanda uambele : 
" Kamadia mubika kala akul Ngu mu bana ioso i a ngi bingile, ia 
ng' endesa ndumba ia jixi." Uixana Kamadfa: "Za, utambule ioso 
i ua ngi bingile." O Kamadfa uexile mu kamulele kamoxi Jisonii 
ja mu kuatele, ja kubixila bu polo ^* ia ngana Vidiji Milanda. Ua 
di suekele ku dima dia dibitu. O ngana Vidijii Milanda uemanene, 
inga uia bu exile Kamadfa, u mu bana o ima i a mu bingile. 

En' oso muene, o abik' a ku bata, azuatele, inga abanga o jifesa,. 
mukonda o ngana \k uabixidile ni sauidi.^ O Kamadfa ua di 
xibidi 6 mu kanzo ^ kd, mu exile ni kaveia. 

O kutula ni usuku — en' oso azeka kid — Kamadfa ki akatuile o 
ima i a mu bekelele ngana id, ubunda o kalubungu kd boxi : Mu atu- 
ndile jivestidu ja mbote, ni ima ioso, i zuata muhatu ua mundele. 
Inga ukuata o ima ia Putu, u i ta ku tandu a meza, inga ukala mu 
kuzuela: "Eie, ngana Vidiji Milanda, uatambula o mubika; ua ngi 

Ngana Fenda Maria. 


Another said: "I want copper beads ^^ and earrings." Another 
said to him : " I want finger-rings and fine beads." 

When he called Kamaria, he asked her: "Thou desirest what?" 
And she says to him : " I, master, want not clothing, for the slave 
cannot wear fine things. Master, these are the things that thou 
mayest bring me : lamp light-thyself, razor whet-thyself, scissors 
cut-y our selves, and stone the speaker-of-truth." 

Ngana Vidiji Miianda then tells his wife: "Our slaves, they all 
of them asked for fine things to wear. Kamaria asked not for things 
to wear, because of what ? " His wife then says to him : " Kamaria 
(is) a bush-slave.*^ She does not know all the things thatthe others 
asked. Thou, do not bring her the things that she asked ; for she 
does not know what she says. She is a bush-woman." 

Ngana Miianda tells her : " No, they all, I will bring them all that 
they asked ; Kamaria, too, I will bring her everything that her heart 
told (ordered) her." 

Ngana Vidiji Miianda then goes to Portugal, where he stayed all 
the days that he wished. When he was about to come back, he 
goes to ask after all the things that Kamaria had asked him for. 
He did not find them. Then he went to another city to look there 
for the things that his slave had sent him for, and he finds them. 

When he came (back) they all go to receive him. " Our master 
has come ! we shall dress up ! " Kamaria she kept silent. She did 
not go to receive her master. 

The master, after beginning to give the things to them all, then 
for her he asked : " You all, indeed, have come to receive the things 
that I had promised you, but Kamaria, where (is she) .'" 

The mistress says to him : " Kamaria is a thing just from the 
bush ; do not give her anything." Ngana Vidiji Miianda said : " Ka- 
maria is a slave like the others. I will give her all that she asked 
me for, that made mc go to many cities," He calls Kamaria: 
"Come! receive all that thou hast asked me for." Kamaria was in 
one small loin-cloth. Shame seized her, to come in the presence 
of ngana Vidiji Miianda. She hid herself behind the door. Ngana 
Vidiji Miianda stood up, and went where Kamaria was ; he gives 
her the things she had asked him for. 

They all indeed, the slaves of the house, dressed up, and had a 
merriment, because their master had arrived with health. Kamaria 
held her peace in her little hut, where she stayed with an old woman. 

The night arriving — they all were already asleep — Kamaria, after 
taking the things that her master had brought her, knocked her kalu- 
bungu on the ground. Out came dresses fine, and all things that a 
white lady wears. And she takes the things of Portugal, she sets 
them on top of the table, and begins to speak : "Thou, ngana Vidiji 

46 Folk- Tales of Angola, 

xisa ; erne, nga ku endelele o izda nake mu solongo dia muxitu, mu 
enda mon' a njtia, mon' a mutu k'a mu muena-mu. O kiziia kia kavua, 
ki ngabixidile ni paxi iami ni ngongo iami, inga ng' u didila o kuinii 
dia masanga n' umoxi ma masoxi, ki buabitile mutu, uexile mu su- 
mbisa o mubika mu menia, eme inga ngikuata o disanga dia masoxi ; 
ngisumba o m'bika pala ku ngi kuatesa mu paxi jami ni ngongo jami, 
Eie, ngana Vidiji Milanda, ni uatambula o m'bika, ni ua ngi xisa eme, 
ngi ngana, ng' o muenene^ o jipaxi ni jingongo. Eie, kandeia 
Di-sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ditadi dia 
Muambi-a-kidi, (s' eme ngazuela makutu),^ ngi batujudienu."^ 

O kandeia ka di sendela ; o navaia ia di zuika ; o tujola tua di ba- 
tujula; o ditadi dia Muambi-a-kidi diolo di pangajala^ boxl O 
muene, Kamad{a, inga uamba : " Eie, Nzambi, ngi kudile ! " O ima 
ioso inga ibuika. 

O kaveia kexile mu kumona o ima ioso eii ; inga uzuela ni muxima 
ud : '' O una, uala ni ngana ietu, manii ki mueni^ ngana ietu ia mu- 
hatu ? O ngana ietu ia muhatu manii i6, a mu bake kuma Kamadla ? 
O Kamadfa muene, und, uala ni ngana ietu." Inga u di xiba ni mu- 
xima ud, pala kutala, se mosuku ^^ moso muene, o Kamadfa ubiluka 
kala ki abiluka o usuku ua lelu. Fenda Madia inga unanga. Kaveia 
ka di xiba ni muxima u& 

O kutula ni usuku, en' oso azeka kid, o kaveia ka di bangesa ^ 
kala uazeka, manii uolotala O Kamadfa ukatula o kalubungu k6 ; 
u ka bunda boxi : ima ioso muene pala kuzuata ieza. Uazuata, 16 
uate o ima ku tandu a meza ; uate navaia Di-zuike, ni kandeia Di- 
sende ; tujola Di-batule, ni tadi dia Muambi-a-kidi, inga ukala mu 
zuela : " S6 salavande ! ^ ngdkale eme,^ ngu muhatu, ngatundile 
ku bata dia ndandu jami, inga ngenda o iziia nake mu solongo dia 
muxitu ni paxi jami ni ngongo jami Eie, ngana Vidiji Milanda, 
ngodidile o kuinii dia masanga ni sanga dimoxi ni kaxaxi, inga nga- 
mbela o m*bik' ami : ' Tenesa o kuinii dia masanga ni maiadi ; maji, 
ki dikala pala kuizala, ngi tonese pala eme ku di zubidisa.' ^ O 
mubik* ami, nga mu sumbile mu masoxi mami, k! k'a ki bangedid, 
inga uehela o disanga ku di izalesa. O ki apapumukine ngana Vidiji 
Milanda, inga u mu ambela ' ngi be ndandu, mukaji ami ; ' muene, 
ku mu ambela 'k'emiami ngi mukaji €\ mukaji i \6 uazeka;' ua 
mu ambelele * ngi be ndandu, mulume ami,' pala eme kubiluka ngi 
Kamadfa, Eie, ditadi dia Muambi-a-kidi ; eie, tujola Di-batule, eie, 
navaia Di-zuike; eie, kandeia Di-sende, (se ngazuela makutu) ngi 

Ngana Fenda Maria. 


Milanda, hast taken the slave, hast left me ; me, who for thee walked 
eight days in the heart of the forest, ' where goes the child of Bird, 
the child of Man is not to be seen therein.' The ninth day, when 
I arrived with my trouble and my misery, and I had wept for thee 
the ten jugs and one of tears, when there passed one who was sell- 
ing a slave for water, I then took a jug of tears ; I bought the slave 
to aid me in my trouble and my misery. Thou, ngana Vidiji 
Milanda, thou both didst take the slave, and leave me, me, the mis- 
tress, who for thee underwent hardships and misery. Thou lamp 
light-thyself ; thou razor whet-thyself ; thou scissors cut-yourselves ; 
thou stone speaker-of-truth, (if I have spoken lies)'™ cut me to 

The lamp lights itself ; the razor whets itseU ; the scissors cut 
and cut themselves ; the stone speaker-of-truth is knocking and 
knocking itself on the ground. She, Kamaria, then says: "Thou, 
God, succor me ! " And the things all disappear. 

The old woman was seeing all these things, and she speaks with 
her heart : " That one who is with our master, whether she indeed 
is not our mistress .' Our mistress, whether (she is) this one, whom 
they put down as Kamaria.' The true Kamaria is she who is with 
our master." And she holds her peace with her heart, to see 
whether all nights Kamaria will be changed as she was changed on 
the night of to-day. Fenda Maria then lives on. The old woman 
holds her peace with her heart. 

Arriving in the night, they are all asleep, the old woman makes 
herself as though asleep, but she is looking, Kamaria takes her 
kalubungu ; she knocks it on the ground : all things indeed for 
dressing come out. She dresses and sets the things on the table; 
she sets the razor whet-thyself, and the lamp light-thyself, the scis- 
sors cut-yourselves, and the stone speaker-of-truth, and she begins 
to speak : " So salavande ! '^ If it were not I, a woman ! I left 
the home of my family (kin), and walked eight days in the heart of 
the forest, with my troubles and my miseries ! Thou, ngana Vidiji 
Milanda, for thee I wept the ten jugs and one and a half, and I said 
to my slave: 'Finish the ten jugs and two; but, when it is going 
to be full, wake mc up for me to finish it.' My slave, whom I had 
bought with my tears, she did not do it, but she allowed the jug 
to be filled. When ngana Vidiji Milanda awoke, and said to her: 
'Embrace me, my wife,' she, instead of saying to him, ' I am not 
thy wife ; thy wife is that one (yonder) asleep;' she said to him: 
'Embrace me, my husband," for me to be turned into Kamaria. 
Thou stone, the speaker-of-truth ; you scissors cut-yourselves ; thou 
razor whet-thyself ; thou lamp light-thyself, (if I have spoken lies) 
cut me to pieces." 

48 Folk- Tales of Angola. 

Kandeia ni ima ioso ia di sendela ; o ditadi diolo di pangajala ; a 
navaia iolo di zuika ; o tujola tuolo di batujula. O muene, bu 'axaxi 
bueniobOy inga uvutula : '' Nzambi, ngi kudile ! " Ima ioso inga ibuika. 

Kaveia katale. O muhatu ua mundele uazula o ima i azuatele, 
pala kuzuata o kadikoza inga ubongolola o ima id, inga u i baka 
mu katutu^ ka kaxa. Inga azek'4. 

Kiziia kiamukud, o kaveia kaia mu f etela ngana id : " Eie, ngana, 
uadia 'nii ? ^ uanua 'nii ? se o i6, ua mu tambula kuma muene mu- 
kaji ^ Fenda Madia, Id muenid ? O Fenda Madfa una-ze, nua mu 
bake kuma Kamadfa." 

O ngana Vidiji Milanda inga u mu ambela: "Eie, u kaveia, 
uakambe ujitu ; uamba kuma mukaji ami o kahatu kand kabolo, kala 
ku 'itadi." " Eie, ngana, k'ufike makutu, mu ^^ ngolo ku tangela 
Loko, m'usuku, eme ngizekami m'o'nzo. Ngambela o kahatu : 
' Kizeke k'ubeka u6 ; eme ng^zeka bu kanga, bu a ngi kuvitala bu 
kizomba.' ^*^ Ngibanga dizungu bu dibit u. Eie, ngana, ni uambele 
mukaji 6, kuma : ' Ngolotunda ni usuku. Kf ngizami, kikala mako* 
lombolo.' Ni tua mu tale ioso i abanga m'o'nzo ni usuku," 

O ngana inga uambela mukaji d : " Eme lelu ni usuku ngoloia 
bama; ^^ ondo ngi banga ujitu." ^*® Inga ananga. 

O ki azubile o kudia, o ngana Vidiji Milanda inga utunda makutu^ 
inga u di sueka bu kididi, ki a mu dikixile o kaveia. 

Kutula ni usuku, o Fenda Madfa uixana Kamadfa : " ICamadfa, 
zd, ngi bekele o menia ; ngisukule o inama." Kamadfa uabeka o 
menia pala kusukula Fenda Madfa o inama. O ki azubile, inga u 
mu ambela : " E ! kahatu ! ndd m'o'nzo, u^zeke. Kutula o mako- 
lombolo, udjukuila o dibitu ngana Vidiji Milanda" 

O Kamadfa uatambujila, inga ui'd mu zeka m'o'nzo id. Ujika ku 
dibitu, inga uzuela ni muxima ue : " Lelu ngala k'ubeka uami ; kia- 
beta ^'^ ku ngi uabela Kana mutu u ngi mona" Ukuata o kalu- 
bungu kfi; u ka bunda boxi: mu tunda abika; mu tunda seia;^^ 
mu tunda jivestidu ja mbote ; ioso i zuata muhatu ua mundele. Inga 
u di longa^^^ mu seia, u di sukula; abika a mu tukuta kiambote ; a 
mu kondona, inga a mu zuika o vestidu ia mbote ia jitetembua 

Muene uiza ku meza. O ngana Vidiji Milanda uolotala o ima ioso, 
i olobanga Kamadfa mu o'nzo. 

Kamadfa ukala mu zuela : " Kiakale eme ! Vidiji Milanda, nga ku 
endelele o izua nake. Ngendele mu muxitu, eme ngu muhatu ua 
Nzambi,^^ ni paxi jami ni ngongo jami. O kia kavua, ki ngabixidile 

Ngana Fenda Maria. 49 

The lamp and things all tight themselves ; the stone is knockmg 
itself; the razor is whetting itself; the scissors are cutting them- 
selves. She, in the middle there, says again: "God, succor me!" 
All the things then disappear (in darkness). 

The old woman saw it. The white lady takes off the things she 
had put on, to wear (again) the small rag; and she gathers her 
things, and keeps them in her rotten little trunk. Then they sleep. 

The next day, the old woman went to whisper to her master: 
" Thou, master, why eatest thou ? "^^ why drinkest thou .' if that one 
whom thou hast taken as thy wife, Fenda Maria, is not the same ? 
Fenda Maria is that one, whom you (both) put down as Kamaria." 

Ngana Vidijt Milanda then tells her: "Thou, old woman, lackest 
courtesy ; thou sayest that my wife is the little woman yonder 
mean, that is in the yard.^" "Thou, master, do not think it (to 
be) lies, what I am telling thee. Soon, at night, I shall not sleep 
in the house. I shall say to the little woman : ' Sleep alone ; I will 
sleep outside, where they have invited me to the dance.' ^" I shall 
make a hole in the door. Thou, master, also tell thy wife, ' I am 
going out at night. I shall not come, except at cock-crow," that we 
may look at her, and all she does in the house at night." 

The master then tells his wife: "To-day, at night, I shall go 
somewhere ; '" they will give me a party." And they live on. 

When he had finished eating, ngana Vidiji Milanda then goes out 
falsely,*** and hides himself in the place which the old woman had 
showed to him. 

The night coming, Fenda Maria calls Kamaria : " Kamaria, come, 
bring me water that I may wash my feet." Kamaria brought the 
water to wash Fenda Maria's feet. When she had finished, then 
she tells her, " O little woman ! go to the house to sleep. When it 
is cock-crow thou sbalt go and open the door for ngana Vidiji Mi- 

Kamaria assents and goes to lie down in her hut. She shuts the 
door, and speaks with her heart : " To-day I am alone with myself ; 
it greatly pleases me. Nobody sees me," She takes her kalubungu ; 
she knocks it on the ground : out come slaves ; out comes a bath- 
tub ; out come splendid dresses ; everything that a white lady wears. 
And she lays herself in the tub ; she washes herself ; the slaves rub 
her weil ; they wipe her; and they put on her the beautiful dress of 

She comes to the table. Ngana Vidiji Milanda is looking at all 
the things that Kamaria is doing in the house. 

Kamaria begins to speak : " But for me ! Vidiji Milanda, I walked 
for thee for eight days. I walked in the forest, I, a woman of God,'** 
with my troubles and my miseries. On the ninth day, when I arrived 

50 Folk" Tales of Angola. 

mu palaia,^^ mu a ku louelele o jinganga, mu konda dia kuuaba 
kuavulu, erne ngexile mu ku didila o kuinii dia masanga ni maiadi, 
mu ng' ambelele o mubidi ; inga ng' u didila o kuinii dia masanga 
n'umoxi. O ki ngatenesene kuinii dia masanga n'umoxi^^ ni 
kaxaxi, buexile ^^ mu bita o mutu, uexile mu sumbisa mubika, inga 
ngu mu sumba mu sanga diami dia masoxi. Ngi mu luka Kamasoxi ; 
inga ngikala mu dila pala kutenesa o kuinii dia masanga ni maiadi. 
O ki ngabixidile mu kuinii dia masanga n'umoxi ni kaxaxi^ ki ngexa- 
nene Kamasoxi, o mubika, nga mu sumbile mu masoxi mami, mu 
ngcxile mu didila ngana Vidiji Milanda, inga ngu mu ambela: 'Te- 
nesa, mubik'ami, o kuinii dia masanga ni maiadi Ki dikala pala 
kuizala, eie ngi tonese ; mukonda ngana Vidiji Milanda uondotona. 
Eie, u m'bik' ami, se muene uatono, eme hanji ngazeka, ki a ku 
ambela : " Ngi be ndandu, mukaji ami " eie u mu ambela : " K'emi- 
ami ngi mukaji ^ ; mukaji ^ i6 uazeka." ' O Kamasoxi, ki atonene 
o ngana Vidiji Milanda, ua mu ambelele: 'Ngi be ndandu, mukaji 
ami;' o muene inga u mu tambujila: 'Ngi be ndandu, mulume 
ami/ Kiakale eme! Vidiji Milanda, nga ku endelele o jipaxi, ni 
jingongo, ni malamba ... eie uatambuile o m'bika kuma mukaji £, 
eme, ngi mukaji 6, nu ngi bange ngu m'bika. Eie, kandeia Di- 
sende ; eie, navaia Di-zuike ; eie, tujola Di-batule ; eie, ndundulu 
Di-pangale; eie, ditadi dia Muambi-a-kidi ; eie, lumuenu Di-muike, 
(se ngazuela makutu) ngi batujudienu ! " 

lene ioso ia di sendela ; ndundulu iolo di pangajala ; tujola tuola 
di batujula; o lumuenu luolo di muika; o navaia iolo di zuika; o 
ditadi dia muambi a kidi, diala mu zuela b kidi. O ki iexile pala 
kubuika,^ ki abokuele Ngana Vidiji Milanda, inga u mu ambela: 
" Ngi be ndandu, mukaji amL" Muene, ki amuene ngana Vidiji 
Milanda uabokuele, inga ubana selende ; ^^ ngana Vidiji Milanda 
uia ku kiambu u^. O kaveia, kexile-bu, kabangele o milongo pala 
ngana Vidiji Milanda ni Fenda Madia kutona, inga atona. 

Abanda, ni Fenda Madfa ni Vidiji Milanda, kusanga Kamasoxi, 
uazeka bu hama. O Kamasoxi, ki amuene Fenda Madfa uabokola 
m'o'nzo ni ngana Vidiji Milanda, uaxala uatukumuka. 

O Vidiji Milanda uexanene abika pala kukuata Kamasoxi, ni ku 
mu ta mu pipa ia kalakatald. O kifuba, kiatundile mu pipa ia kala- 
katali kiabangele o pemba, pala Fenda Madfa ni Vidiji Milanda ku 
di xisa. 

Ngateletele o kamusoso kami ; se kauaba inga kaiiba, ngazuba. 

Ngana Fenda Maria. 51 

on the shore, "^ where the wizards had bewitched thee, because of 
great beauty, I was weeping for thee the ten jugs and two, which 
the shepherd had told me ; and I for thee wept ten jugs and one. 
When I had finished ten jugs and one and a half, there was passing 
one, who was selling a slave, and I bought her for a j ug of tears. I 
called her Kamasoxi, and I resumed weeping, to finish the ten jugs 
and two. When I had arrived at ten jugs and one and a half, then 
I called Kamasoxi, the slave whom I had bought with my tears, that 
I was weeping for ngana Vidiji Milanda, and I said to her : ' Com- 
plete, slave mine, the ten jugs and two. When it is going to get 
full, thou, wake me up ; for ngana Vidiji Milanda will awake. Thou, 
my slave, if he awakes, I being still asleep, when he says to thee: 
" Embrace me, my wife;" thou to him shall say: "I am not thy 
wife. Thy wife is that one (yonder) who sleeps." Kamasoxi, when 
ngana Vidiji Milanda awoke, he said to her: 'Embrace me, my 
wife ; ' but she then answered him : ' Embrace me, my husband.' 
But for me I Vidiji Milanda, who for thee went through the hard- 
ships, and trials and miseries, . . , thou tookest the slave as thy 
wife, that me, thy wife, you (both) might make a slave. Thou lamp 
light-thyself ; thou razor whet-thyself ; you scissors cut-yourselves ; 
thou pebble knock-thyself ; thou stone speaker-of-truth ; thou mir- 
ror look-thyself, (if I have spoken lies) cut me to pieces 1 " ^"^ 

They all light themselves, ^^ the pebble knocks and knocks itself ; 
the scissors cut and cut themselves ; the mirror is looking at itself ; 
the razor is whetting itself ; the stone speaker-of-truth is speaking 
the truth. When they were going to disappear,'" then entered 
ngana Vidiji Milanda, and says to her: " Embrace me, my wife" 
She, when she sees ngana Vidiji Milanda entering, then she faints ; 
ngana Vidiji Milanda also goes into a swoon. The old woman, 
who was there, made a remedy for ngana Vidiji Milanda and Fenda 
Maria to awake ; and they awoke. 

They go up, both Fenda Maria and Vidiji Milanda, to find Kama- 
soxi, asleep in bed, Kamasoxi, when she saw Fenda Maria coming 
into the room with ngana Vidiji Milanda, she was appalled. 

Vidiji Milanda called slaves to catch Kamasoxi, and put her into 
a barrel of coal-tar. The bone, that came out of the barrel of coal- 
tar, made the white clay, for Fenda Maria and Vidiji Milanda to 
smear themselves. 

I have told my little story ; whether good or bad, I have finished. 

52 Folk- Tales of Angola. 


Erne ngateletde nga Nzud dia mon' a Kinoueza kia Tumb* a 
Ndala.^ O pai d uafu ; o manii k uafu. A mu xila ni pange 6 
Fenda Madfa, mon' a Kinoueza kia Tumb' a Ndala. 

O ngana Fenda Madfa, manii k ua mu xila kahombo. Ki akexile 
mu kufua, manii & ua mu ambelele : '' Mon' ami, kahombo k6 koka, 
nga ku xila, muene manii enu, muene pai enu." Manii k uafu ; 
afimdu manii &. Akal% ni kota diS nga Nzud. Adia nguingi; 
aseiala musolo. 

Kuala Fenda Madfa uixi: ''Kota diami, aku'enu asokana; eie 
k'usokan^ mu konda dia 'nii ? O kitadi kiki» ki a tu xila papaii ni 
mamanii. Eme ngu muhetu, diial' eie ; ki usokana, ki ngi uabela." 
O dikota dixi : '' Di xibe ^, nga Madia." O ndenge ua di xib'6. 

Kizu' okio, nga Nzud uazuata ; ua di longo mu maxila ; ^^ uaii mu 
paxiiu,^^ kat6 mu Luanda. Usanga nga Nzuana ^ dia mon' a ngu- 
vulu mu4 Ngola.^^ Ki amona nga Nzu4, uatekuka, uixi: "Tunde 
ki a ngi vual' ami, kilda ngamono diiala uauaba o kuuaba kua nga 
Nzud dia mon' a Kinoueza kia Tumb' a Ndala. Ku lu dia mundu,^^ 
kiliia ngasange diiala kala nga Nzud." 

Nga Nzud uia ku bata did ku museke.^^ Usanga ndenge 6, ngana 
Fenda Madfa dia mon' a Kinoueza kia Tumb' a Ndala, uixi : ''Ndenge 
ami, o muhatu, nga mu mono, nga Nzuana dia mon' a nguvulu mui 
Ngola, ua ngi uabela kinene. Muene ua ng' ambela, uixi : ' Eie, 
nga Nzud, la ^^ uamesena kukazala n' eme, o ndenge £, ngana Fenda 
Madfa, ukala mubik' ami ; u mu ta u£ mu kulemba.' ^^ Ngejiami 
ioso i ngibanga." 

Ndenge-pe k'el6^* kima; ua di xib'fi. Iii uazekedi 6. Kutula 
mu 'amenemene, kuala nga Nzud uixi : " O muhetu, ngd mu takana 
kid." Uambatesa o ilembu, uia mu Luanda ; usanga ngana nguvulu ; 
u mu binga mon' 6 nga Nzuana. 

Pai ^, ngana nguvulu, uaxikana, uixi : " Mon' ami, kikala ukazala 
ni nga Nzud ; manii o kulemba, nguamami-ku." ^^ 

Aii mu ngeleja. Nga Nzu& ni nga Nzuana akazala; abange o 
fesa. Mu izua iiadi fesa iabu. Aia ku bata dia nga Nzud. 

Nga Nzuana usanga ngana Fenda Madfa dia mon' a Kinoueza kia 

Fenda Maria and her Elder Brother nga Nzua. 53 


I often tell of nga Nzui, son of Kinoueza kia Tumb' a Ndala."* 
His father died ; his mother died. They left him with his sister 
Fenda Maria, daughter of Kinoueza kia Tumb* a Ndala. 

Ngana Fenda Maria, her mother left her a kid. When she was 
dying, her mother told her : " My daughter, this thy goat, which I 
leave thee, it is thy mother, it is thy father." Her mother died. 
They buried her mother. They lived on, (she) and her elder (brother) 
nga Nzua. They breakfast on " bagre ; " they sup on catfish. 

Then Fenda Maria says : " Elder mine, the others get married. 
Why dost thou not marry } The money is here, which our father 
and mother left. I am a woman, thou art a man ; if thou marriest, 
it shall please me." The elder says : " Hold thy peace, nga Maria." 
The younger (sister) held her peace. 

One day nga Nzui dressed ; he placed himself in a maxila ; '^^ he 
went (or a tour, down to Loanda. He meets nga Nzuana,^^ daugh- 
ter of the Governor in Angola.'®" When she saw nga Nzui, she 
wondered, saying : " Since I was born, never saw I a man beautiful 
like the beauty of nga Nzud, son of Kinoueza kia Tumb' a Ndala. 
On the face of the earth,'^^ not yet have I met a man like nga Nzui." 

Nga Nzua goes to his home, in the Muceque.'™ He finds his sis- 
ter, ngana Fenda Maria, daughter of Kinoueza kia Tumb' a Ndala, 
saying : " My sister, a girl whom I saw, nga Nzuana, daughter of 
the Governor in Angola, she pleased me much. She told me, say- 
ing : • Thou, nga Nzui, if thou wantest to marry with me, thy sister, 
ngana Fenda Maria, shall be my slave ; thou shalt put her also in 
the wooing-presents.' I don't know what I shal! do." 

The sister, however, said nothing; she was silent. He went to 
sleep. Arriving in the morning, nga Nzui says : "The girl, I will 
fetch her at once ! " He gives to the carriers the wooing-presents, 
goes to Loanda ; he finds the Lord Governor ; he asks of him his 
daughter, nga Nzuana. 

Her father, the Lord Governor, assents, saying : " My daughter, 
it shall be that she marries with nga Nzui ; but the wooing-present, 
I will not (take) it." "* 

They went to church. Nga Nzui and nga Nzuana are married ; 
they make the feast. In two days the feast is over. They go to 
the house of nga Nzua. 

Nga Nzuana Buds ngana Fenda Maria, daughter of Kinoueza kia 

54 Folk' Tales of Angola. 

Tumb' a Ndala, uixi : " Eie, m'o'kulu uakexile u ngana Fenda Madfa ; 
akiki^^ uala eie Kamadfa.'* Akal* i. 

Muene uxanga o jihuinii ; ^^ muene utek* o menia. O kiztia ki- 
moxi : " E ! Kamadfa." " Ngana." " Iza, uie mu sukula milele." 
Uazangula o ngamela ; ^^ uaii bu tabu ^^ mu sukula. Ubixila moxi a 
mulemba ; ^^^ utula ngamela boxi. Ukuata mu kudila, uixi : " Aiu6 ! 
aiu6 ! ^^ tund* ami,^^^ ki a ngi vuala pai etu ni manii etu . . . kala ^'* 
lelu a ngi tuma kusukula. Mu konda dia 'nii ? *' 

Uevu o kahombo kd, kalokuiza ni kudila : '' M^6 ! m^ ! m^ ! 
kiebi, ngan' ami } ^^^ Uadidila 'nii, ngan' ami ia ndenge ? " " Ngi- 
dilami kiebi ? Tunde ki a ngi vual' ami, kilua ngasukuile o milele ; 
asukula akama^^® maii.^*^ O kizua kia lelo/'® mukonda pai etu uafu, 
o manii etu uafu, o kota diami, nga Nzud — nga ku tumakusotao 
muhetu.^ — kizua kia lelu, ng^kala ngi m'bika. Ngixanga jihuinii; 
ni menia, ngitek' o menia." 

Kuala kahombo uixi : " Di xibe 6, ngan' ami. Kizda umona 
ungana^^ u6; o umbanda ndenge." ^^ Kahombo kakatula o milele 
mu ngamela; usukula jimbinza, jikalasd, jikazaku; uaneka. Usanga 
ngana i6, Fenda Madfa, uixi : " Ngan' ami, uadidila 'nii t " " Nga- 
didil' ami o ngongo iami." " Za, ngan' ami, ngu ku tala o jina." ^ 
Ua mu tala o jina. Ki azuba ku mu tala o jina, uaii mu bunjika o 
izuatu. Uebunjika, uebana ngana id. 

Fenda Madfa uazangula, utula ku bata. " E ! Kamadfa, eie uasu- 
kula o lopa^® iiii? " Uixi : " Eme ngesukula." ^® Uaii mu o'nzo; 

Nga Nzuana ueza uemita ; uia mu vuala : mon'a diiala. Akuata 
mu sas' o mona. Mona uakulu ; uaii bu xikola ; uejfa kutanga ni 

Pai k ua mu ixana ku meza : " Za udie, mon' ami" '' Nguamiami, 
pai etu." " Uandala 'nii ? uandala ngulu } " " Nguamami, papail" ^ 
"Inii i uandala.^" "Ngandala hombo." "Hombo kuxi^^ uan- 
dala?" "Ngandala o hombo ia Kamadfa." 

Ejiba; etale; ekatula o midia ; ebana Kamadfa : " Kisukule midia 
iiii, ni dikutu.'' Uasukula mudia: uaii ni mbiji;^^ usukula mudia 
uamukud : uaii ud ; midia ioso iabu. O dikutu, a di ambata kuala 
nguingL Uixi : " Aiu^ I aiu6 ! ngibanga kiebi ^ ? " ^ Uakuata mu 

Ki aia mu tala bu tabu, se iamoneka o ngamela, o menia mambata 

Fenda Maria ami her Elder BroHur nga Nsua. 55 

Turab' a Ndala, (and) says : " Thou, of old thou wast ngana Feoda 
Maria, but now art thou Kamaria." They live on. 

She fetches the fire-wood ; '^ she gets the water. One day ; " O 
Kamaria!" "Mistress." "Come, go to wash the clothes." She 
lifted up the tub ; '** she went to the landing ^"^ to wash. She arrives 
under the fig-tree ; '"^ she sets the tub on the ground. She begins 
to cry, saying : " Woe ! woe to me ! ''^ Since me,'"* since my father 
and mother gave me birth "* , . . But to-day they send me to wash I 
Because of what .' " 

She hears her little goat that is coming and crying : " Mey ! mey ! 
mey ! How (is it) mistress mine .' Why criest thou, my young 
mistress .' " " How shall I not cry .' Ever since I was born, never 
did I wash clothes. They who wash are always slave girls."** To- 
day, because my father is dead, (and) my mother is dead, my elder 
brother, nga Nzud ... did I bid thee to seek that wife ? . , . this 
day of to-day, I must be a slave. 1 fetch the fire-wood ; also the 
water, I get the water." 

Then the goat said : " Be quiet, mistress mine ! one day thou shalt 
see tby glory;'™ the medicine is inferior."'*' The goat takes the 
clothes out of the tub ; she washes the shirts, the trousers, the coats, 
she spreads (them) in the sun. She finds her mistress Fenda Maria, 
says : " My mistress, wliy dost thou cry .' " "' I am crying over ray 
misery." " Come, my mistress, I will louse thee." '^^ She looks 
her (over) for lice. When she finished looking for her lice, she went 
to fold the clothes. She has folded them; she gives them to her 

Fenda Maria lifts up (the tub), arrives at home. " Eh ! Kamaria, 
didst thou wash these clothes ? " She says : " I washed them." '** 
She went to her room ; she lay down. 

Nga Nzuana comes to conceive ; she goes to be delivered ; (it is) a 
male child. They begin to bring up the child. The child grows up ; 
goes to school ; knows (how) to read and to write. 

His father calls him to the table : " Come (and) eat, my son ! " 
"I will not, my father." "What wishest thou? Desirest thou 
pork ? " "I will not, father." " What dost thou desire ? " " I want 
goat." "Which goat dost thou wish?" " I want the goat of Ka- 

They kill it ; skin it ; they take out (its) tripes ; give thera to Ka- 
maria : " Go, wash these tripes and stomach," She washes one tripe ; 
it is gone with a fish ;'* she washes another tripe; it is gone, too; 
all the tripes are gone. The stomach is carried away by a bagre. 
Says she : " Woe ! woe to me ! What shall I do ? " She begins 

When she went to see at the landing, whether the tub appears (is 

56 Folk -Tales of Angola. 

o ngamela. Kamadfa u di ta mu menia; uazouo; ualembua. Uto- 
mboka boxi . . . kate ku bata^® dia ngana Nzuana. Uixi: "Kama- 
d{a, o midia iebi?" "A i ambata kua jimbiji." A mu kuata mu 
kibetu.i® Azek'l 

Kutula mu 'amenemene, ki abalumukine, Kamadfa ualenge 6. 
Ua di ta mu muxitu; ukuata mu kuenda; uend*d! Usanga kaveia 
ka Kinoueza kia Tumb' a Ndala. Tunde ki a mu vuala kua manii k 
ni tat' ky uabindamena mutu u mu kulala o kitanga Kamadfa u mu 
kulala. Kuala kaveia : " Eie, u mulaul' ami, tala.** Ujikul' o'nzo : 
fazenda! ujikul* o'nzo: ualende! ujikul* o'nzo: kobidi ! ^ ujikul' 
o'nzo: sela!^®^ ujikul' o'nzo: maju a nzamba!^®^ dikonge!^^ Azek' 
t ; akal' 4. Kuala Kamadia uixi : ** Kuku etu, ngalui' ami kii." 
"Nga Madfa, tata,i^ tukal' etu hanji." Uixi : "Ngalui' ami" Ka- 
veia u mu bana kalubungu ka fazenda, kalubungu ka ualende, kalu- 
bungu ka abika, kalubungu ka. jimaxu,^* kalubungu ka masoladi,^^ 
kalubungu ka mujika,^^ kalubungu ka kitadi, kalubungu ka jive- 
stidu. Kuala nga Madfa : " Xal' 6, kuku etu." "Bixila kiambote 
d" Ui' ^. 

O kiziia ki avuala Fenda Madfa dia mon' a Kinoueza kia Tumb' a 
Ndala mu 'xi ia Ngola, o kiziia kieniokio ki avuala Ndunge dia mon' 
a makixi ma Lumba.^^ Buene bu atula nga Mad/a. O makixi a 
Lumba endele mu kutomba. ** Tenda ! uatendela 'nii ? " ^^ " Nga- 
tendela muiii, uiza ku bata dietu." " Makutu m6 uazuela." " Ua- 
tendela 'nii ? " " Mukongo ua Tumba, uejile mu kutomba. Usuku 
ualembe ; k'amonfi kididi kia kuzeka. Uixi : ' Ngizek' ami bu bata 
bana.'" "Makutu m6; k'uatendeld." Kuala mukui: "Tenda! uaten- 
dela 'nii.?" "Ngatendela mufii." "Makutu m6." "Ngatendela 
m'o'nzo ietu muiza ngana Fenda Madfa dia mon' a Kinoueza kia 
Tumb'a Ndala mu 'xi ia Ngola; iii ualuia kid ku *xi il" Makixi 
moso mexi : " Kiauaba, kiauaba, kiauaba ! " Atula ku bata. 

Kuala Kixi a Lumba: "Nga Madia, tukuluk' 6!" Nga Madia 
uatukuluka. O kiziia ki avuala Fenda Madia, o kizua ki avuala nga 
Kixi a Lumba.^^ Pai k uavua vua dia midi ia mitue : mutu umoxi 
mukua vua dia midi ia mitue. Uixi : " Nga Madia, tua ku binda- 
mena; lelu tu ku mona." 

Avunda kalubungu boxi : mu tunda akama kiiadi ; mu tunda hama 
ia felu ; mu tunda papinid. A mu zalela. Makixi a Lumba akuata 
mu kutonoka . . . kat6 kuma kuaki.^^^ 

Nga Madia uixi : " Ngalui' ami kid." Exi : " Kana, tuzek' etu 

Fettda Maria and her Elder Brother nga Nzua. 57 

there) the water had carried off the tub. Kamaria threw herself into 
the water ; she swam ; she gave in. She got out on land (and went) 
as far as the house of ngana Nzuana. Says she : " Kamaria, the 
tripes, where are they .' " " They were carried off by the fishes." 
They take her and beat ; they sleep. 

Arriving in the morning, when she got up, Kamaria ran away. 
She enters the forest, begins to walk ; walks and walks. She finds 
an old woman of Kinoueza kia Tumb' a Ndala. Since she was 
brought forth by her mother and her father, she needed somebody 
to attend to (her) leprosy. Kamaria nurses her. Then the o!d 
woman : " Thou, granddaughter mine, behold ! " She opens a room : 
cloth ! she opens a room : rum ! she opens a room : copper ! she 
opens a room : wax ! she opens a room : teeth of elephant ! ™ india- 
rubber ! They sleep ; they live. Then Kamaria says : " My grand- 
mother, I am going!" "Nga Maria, dear, let us stay together 
longer," She says: "I am going." The old woman gives her a 
box of cloth, a box of rum, a box of slaves, a box of mules, a box of 
soldiers, a box of music, ^^ a box of money, a box of dresses. Then 
nga Maria: "Farewell! my grandmother!" "Get there well!" 
She goes away. 

The day that was born Fenda Maria, daughter of Kinoueza kia 
Tumb* a Ndala, in the land of Angola, that same day was born 
Ndunge, son of the Ma-kishi of Lumba.'®* There (it was) that nga 
Maria arrived. The Ma-kishi of Lumba had gone a-hunting : " Di- 
vine ! thou divinest what .' " ^' " I divine a thief, who comes to our 
house." " Thy lies, that thou speakcst." "Thou divinest what .' " 
" Hunter of Tumba, who came to hunt. Night darkens : he finds 
no place to sleep. He says ' I will go and sleep in yonder house.' " 
" Thy lies ; thou divinest not." Then another : " Divine ! what 
dost thou divine ? " "I divine a thief." " Thy untruth." " I divine 
that in our house there arrives ngana Fenda Maria, daughter of 
Kinoueza kia Tumb' a Ndala in the land of Angola; she is going 
now to their land." The Ma-kishi all said : " Splendid, splendid, 
splendid ! " They arrive at home. 

Then Kishi a Lumba: "Nga Maria, appear!" Nga Maria ap- 
pears. The day when Fenda Maria was born (was) the same day 
when ngana Kishi a Lumba was born. His father owns nine thou- 
sand of heads : one person owns nine thousand of heads ! He says : 
"Nga Maria, we wanted thee much ; now we see thee." 

They knock a kalubungu on the ground : there come out two 
slave-women ; there comes out a bed of iron ; there comes out a mos- 
quito-bar. They prepare her (bed). The Ma-kishi of Lumba begin 
to dance (and dance on) until daybreak. 

Nga Maria says : " I am going now." They say : ■' No, we will 

58 Folk- Tales of Angola. 

hanjL" " Henda ia ngi kuata ia kota diami, nga mu xisa, nga Nzui 
dia mon' a Kinoueza kia Tumb* a Ndala." Kuala makixi : " Kinga 
hanji kofele." Mai^-ku : kalubungu ka kudia, kalubungu kezuatu,** 
kalubungu ka mujika. 

Nga Mad{a ualui' ^ kil A mu xinjikila: "Bixil' ^!" "Xalenu 
kiambote 6 ! '' Ubixila ku bata dia kota di^. Kuala ngana Nzua- 
na: "Eie, Kamadia? tunde ki uajimbidila nuka tua ku monene; 
lelu umonek' d ? " A mu kuata, a mu bana ibetu. O dikota nguai£ 
kuzuela ; ua di xib' 6. Azek' &. Mungu kialumingu.*^ Atula mu 
'amenemene, kuala nga Nzud : " E ! nga Nzuana, zuata, tuie mu 
ngeleja."2» O nga Nzud, ki ata-ku o dima, kuala nga Madia: "E! 
Katalaiu,^'* erne ngiz' 6. Ngalui' ami uami mu ngeleja." " Ngan' a 
ndenge,**^ tata, uzuata-nii ? " Uixi : " Ng' ambudi ami, m'bik' ami." 

Uniungunuka ku dima dia 'nzo ; uvunda kalubungu boxi : mu iza 
vestidu, i abindamena ngenji;^* uzuata. Uvunda kalubungu boxi: 
mu iza masoladi;^^ mu iza kaluaji; mu iza akama kiiadi ; mu iza 
mujika. Nga Madfa u di longa mu kaluaji, mujika ku dima . . . 
katd mu ngeleja. Asanga mu ngeleja muezala, ni mindele ni ambu- 
ndu; ni ifofo ni inema. Oso muene a di uana: ''Kilua tuamono 
ngan' a muhetu uauaba kala iu." Abange o misa,^^^ atunda bu kanga. 

Uvunda kalubungu boxi : mu iza kialu, ki abindamena ngana ngu- 
vulu mui Ngola. Uaxikama bu kanga dia ngeleja. Mujika iakuata. 
Ngana nguvulu iu utala ud, ni men' d, nga Nzuana, ni holome 6, nga 
Nzud ; id atala o muhatu a mundele 6. O Fenda Madfa, ki akatuka 
o kui' ^, id^^^ a mu kaiela, ni mujika id. Ki atula ku dima dia 'nzo, 
embamba^^ ioso iabokola mu kalubungu. 

Kuala Katalaiu : *' Ngan' a ndenge 6 ! uabixidile muene mu nge- 
leja ? " " Ngabixidile muene. Nga Nzuana, nga mu sange mu nge- 
leja k'a ngi monuami."^ 

O ki abanga katangana, nga Nzuana ubixila ni nga Nzud. " Andd, 
o lumoso iai kid bu meza } E ! Kamadfa." " Ngana iami." " Za, 
ngi zule o jisabatu eji." Ua mu zula ; ua mu bana o jixinelu. "E ! 
Kamadfa, tata, tuendele mu ngeleja ; tua di uana muhatu a mundele ; 
o kuuaba kue, k'o lo dia mundu, kt tua mu muenietu." " A ! makutu 
m6 ! O kuuaba, ku uauab' eie, ngana iami, o muhetu ua mundele, ua 
mu tumbul' 6, ukala kota se ^^^ eie } " Uixi : " Kidi muene, ki ngalu- 
zuela, Kamadfa." Akal' 1 Azek' d. Kuma kuaki ; anange k, Azeka 

Fenda Afaria and her Elder Brother nga Nzua. 59 

still sleep (another night)." "Longing holds rae after my elder 
brother, whom I left, nga Nzu^, son of Kinoueza kia Tumb' a Ndala." 
Then the Ma-kishi : "Wait yet a little." They go on : a box of 
food, a box of clothes, a box of music. 

Nga Maria is going now. They accompany her: "Get there 
{well)." " Fare ye well." She arrives at the house of her elder 
(brother). Then ngana Nzuana; "Thou, Kamaria ? Since that 
thou gottest lost, never we saw thee ; to-day thou appearest ? " They 
seize her ; they give her a flogging. The brother will not speak ; 
he is silent. They go to sleep; to-raorrow (is) Sunday.^ They 
arrive in the morning, then nga Nzua : " Eh ! nga Nzuana, dress up, 
that we go to church." Nga Nzua, as he turned his back, then nga 
Maria : " Eh ! Katalaiu,^'* I am coming directly. I am going also 
to church." "Young mistress, dear, what wilt thou wear.'" She 
says : " Let me alone, my slave." 

She goes around to the back of the house ; knocks a box on the 
ground ; out comes a dress, such as a trader greatly desires ; ™ she 
puts it on. She knocks a box on the ground ; out come soldiers ; 
out comes a carriage ; out come two slave-girls ; out comes a band. 
Nga Maria enters into the carriage, the (band of) music behind, they 
go up to church. They find the church is full, with both whites and 
blacks ; both blind and cripples.^'" All together wonder : " Not yet 
did we see a lady beautiful as this." They have done the mass ; 
they go outside. 

She knocks the box on the ground : out comes a chair, such as 
greatly desires the Lord Governor in Angola, She sits outside of 
church. The band strikes. The Lord Governor looks, and his 
daughter, nga Nzuana, and his son-in-law, nga Nzui ; they look at 
the white lady there. Fenda Maria, when she started to go away, 
they followed her and also her band. When she arrived behind the 
bouse, the things all entered into the box. 

Then Katalaiu : " Young mistress, didst thou arrive indeed in the 
church ? " "I got there indeed. Nga Nzuana, whom I found in the 
church, did not see me." 

When they passed a moment, nga Nzuana arrives with nga Nzua. 
" Well, then ! the breakfast, has it gone already on the table ? Eh ! 
Kamaria ! " " My mistress." " Come, take off these shoes." She 
takes them off. She gives her the slippers. " Eh ! Kamaria, why ! 
we went to church -. we wondered at a white lady, her beauty, on the 
face of the earth we have not seen her like." " Oh ! thy lies."* 
The beauty (with) which thou art beautiful, my mistress, the white 
lady, whom thou mentionest, can she be superior to thee?" She 
says : " Truth indeed, (is) what I am speaking, Kamaria," They live 
on. They sleep. Day breaks. They spend time. They sleep again. 

6o Folk- Tales of Angola. 

O ngana nguvulu muA Ngola uabana ngonge"^mii 
ngi tnonena o muhatu a mundele 6, uendele mu ngeleja ; uoso u 
tula ng6 o sabatu id ku kinama, ngik mu bana saku ^" jiiadl" 

li akal' 4. Aking' o kiziia, ki a mu mona, ki Aia dingi rau ngeleja,' 
Kutula kialumingu. Kuala nga Nzua : " E ! nga Nzuana, tuie mu 
ngeleja." Akatuka. Kuala nga Madia : " Katalaiu e ! erne ngiz' 6. 
Ngalui' ami mu ngeleja." Uixi : "Ngan' ami ; ndaie." Uakatuka. 
. . . kat^ mu ngeleja. Oso, asange mu ngeleja, exi : "Tua di uan^w 
aba ; tatenu, ualokuJza o muhatu a mundele 6." Ubixila mu ngelej) 
Ngana nguvulu ua di uana Abange o misa. 

Ngana Madia, ki atundu bu kanga, uvunda kalubungu bo; 
tundu ialu iiadi. Uaxikama ni kadifele^'^ ke. U mu ambela: " Ndoko»' 
tui' etu kia." A di lunga kia mu kaluaji ; mujika iala ku a kaiela 
ku dima . . . kati ku dima dia 'nzo. Ukatul' embamba, i azuatele, ueta 

mu kalubungu ; ubokola m' o'nzo.^^ 

Mutu ua mu mono ; uai mu tangela ngana nguvulu. Ngana ngu-' 
vulu uatula. Akuika nga Nzui dia holorae a ngana nguvulu. Kuala., 
ngana nguvulu : "Manii, eie uabaka iii, Kamadia ? Inii i^ ? " Nga, 
Nzui uixi: "Pange ami." Nga Mad/a uixi: "Makutu me, ngana 
nguvulu, ngakexile ngi pange e; akiki ngala mubika." " Kidi muene, 
Karaad(a, ki ualozuelakiki?" "Kidi muene." "A ku bangao m'bika t 
Manii, eie muene, uendele mu ngeleja kialumingu V " Ngana iami, 
ngana nguvulu, tata, eme, o vestidu, ngesanga kuebi, ngezuate, erne 
ngu m'bika ? " " Eie muene-pe uendele mu ngeleja ; uala ku ngi tela 
ngi makutu." Uixi: "Kidi muene, ngana nguvulu, ki makutu 6.' 
Ngana nguvulu uixi : "Nga Madfa, nga ku mesena mungu uia ku 
bata diami ku ngi zuelesa." Ualui' e kii ku bata die. 

Kutula mu 'amenemene, ngana Fenda Madia uvunda kalubungu 
boxi. Uzuata ; u di longa mu kaluaji . . . kat^ ku palaxu. O ma- 
soladi, ki a mu mono, akolo : "Azalma!"™ Utuluka mu kaluaji; 
uabokola mu palaxu ; ubanda ku tandu. A di menekena ni nguvulu. 
A mu bana o kialu ; uxikama, Ngana Fenda Madfa uixi : "Kiebif 
ngana nguvulu, eme ua ngi bindamena ? " Nguvulu uixi : " Nga ku 
mono." A di mosala. Azuba ku di mosala ; anang' L 



Kutula mu ngoloxi, ngana Fenda Madia uixi : " Ngalui' ami kid ; I 
manii, tumaku k'ij(a,*^ngana nguvulu, mungu tuzuela." Adixalesa; [ 
•' Bixil' it" " Xala kiambote." 

Fenda Maria and her Elder Brother nga Nzua, 6i 

The Lord Governor in Angola gave a proclamation ^" in the land : 
" Whoever shall let me see that white lady, who went into the church, 
whosoever shall take off only a shoe from her foot, I will give him 
two sacks."*'* 

People live on. They await the day, that they shall see her, when 
she goes again to church. Sunday arrives. Then nga Nzuana : 
"Eh I nga Nzui, let us go to church." They start. Then nga 
Maria : " O Katalaiu ! I am coming soon. I am going to church." 
He says : "My mistress, go." She starts (and goes) as far as the 
church. All who assembled in the church, say : " We wonder ! ah ! 
behold, she is coming, that white lady." She arrives In the church. 
The Lord Governor wonders. They have done the mass. 

Ngana Maria, when she has gone outside, she knocks the box on 
the ground : out come two chairs. She sits with her ensign. She 
tells him : "Come, let us go now." They get at once into the car- 
riage. The band is following them behiad, as far as back of the 
house. She takes off the things she was wearing, puts them into 
the box ; enters into the house.** 

Somebody has seen her ; goes to tell the Lord Governor, The 
Lord Governor arrives. They arrest nga Nzu^, son-in-law of the 
Lord Governor. Then the Lord Governor : " Then thou keepest 
this one, Kamaria ? What to thee (is she).'" Nga Nzua says: 
" My sister." Nga Maria says : " His lies. Lord Governor ; I was 
his sister, but now I am his slave." " Truth, indeed, Kamaria, what 
thou art telling here .' " " Truth itself.'' "They made thee a slave 1 
Is it thou indeed, who wentest to church on Sunday ? " " My Lord, 
Lord Governor, why ! the dress, where shall I find it, to wear it ? 
I who am a slave t " " Thou indeed didst go to church ; thou art 
telling me only lies." She says : " Truth itself. Lord Governor, it is 
no lie." The Lord Governor says : " Nga Maria, I wish thee to- 
morrow to go to my house, to talk with me." He now goes to his 

Arriving in the morning, ngana Fenda Maria knocks a box on the 
ground. She dresses ; she gets into the carriage ; she goes up to 
the palace. The soldiers, when they see her, shout : " Present 
arms ! " She descends from carriage ; enters the palace ; goes up- 
stairs. They greet each other, she and the Governor. They give her 
a chair ; she sits down. Ngana Fenda Maria says : " How ? Lord 
Governor, me, thou didst want me ? " The Governor says : " I have 
seen thee." They breakfast. They finish breakfasting; they pass 

Arriving in the evening, ngana Fenda Maria says : " I am going 
now; but know thou well. Lord Governor, to-morrow we shall talk." 
They part : " Reach (home well)." " Farewell." 

Folk -Tales of Angola. 
Uadi longo rau kaluaji : mujika uala ku mu kaiela, kate ku batal 

di& Azeka. 

Kutula mu 'amenemene, atambula kafu6. O kuinii, a di mosala. 
Uzuba kudia, utunda ku meza, uzuata. Azuika o kaluaji ; u di longa 
mu kaluaji . . , kal^ ku palaxu, Utula; a di menekena. "Inii, ngana 
Fenda Madfa, ia ku beka?" "Ngi bange favolo,'^ ngana nguvulut 
tuma kutakana kota diatni ni mukaji c," Uatumu ku a takana; 
liila. Kuala nga Madfa uibudisa nga Nzua : "Eme ngi inii i6?" Ngall 
Nzud uixi: "Eie u ndenge ami." "Makutu me, ki uazuela, nga Nzu^ 
Ki ngakexile ngi pange h ; akiki ua ngi banga ngala ngu m'bika ? " 

Nga Nzud, a mu ta mu 'aleia.*^ Uazeka momo. U di zuelela ku 
muxima : " Eie, nga Nzud, kiabekesa a ku ta mu 'aleia, ndenge i. 
Pala ku mu lemba, muhetu ua ngi nganala.^^ Kiabekesa ndenge ami, 
nga Madia, ku rau ta k" ubika, muhetu ; muhetu ua ngi nganala. 
Tuma ku k'ij{a, nga Nzud, kikala a ku folokala;^ kikala ue nga 
Nzuana a mu beta mixinga ku mataku. Mukonda 'ki zuela o mu- 
hetu, diiala k'a di tune/ mukonda 'etu, tu ahetu, tuata, mu konda 
dia uenji uetu.' Ngana Fenda Madia, kiabekesa kota did pala eie 
ukala m'bika a huedi t, kiazuela o muhetu." Kutula mu 'amene- 
mene a mu jituna. I 

Mu palaxu, ngana Fenda Madia uamba kala kiki : "Eie, u ngana 
nguvulu mu 'xi ia Ngola, kikala kiki : o kota diami ni eme, tukal' 
etu ku bata dietu. O mon' k, mu bane diiala diengi." Ngana ngu- 
vulu uixi : " Uala kuebi ? " *^ 

Akatuka. Ki atula ku bata did, ngana Fenda Madia uvunda kalu* 
bungu boxi : mu atundu sabalalu, i abindamena ngenji, k'emont ' 
"Kota diami, sabalalu i(ii pal' eie." Uvunda kalubungu boxi: rau 
atundu abika, ni jihomho, ni jingombe. Uvunda dingi kalubungu 
boxi : mu atundu jimama jiiadi : " Pal' eie, u kota diami, ku di tuma 
n' 5." Uvunda kalubungu boxi: mu atundu alumaz^ ^^ ia fazenda* J 
alumaz^ ia kitadi kia ngondo, ni kitadi kia palata, ni kitadi kia ulu, I 
ni kitadi kia s^dula. 

Akal' d, ngana Fenda Madia ni kota di6, nga Nzud. A di mosala 
ikusu,^ aseiala musolo. 

Ngana jami ja ahatu, ni ngana jami ja mala, eme ngateletele ( 
kamusoso kami, se kaiiba anga kauaba. 


Fenda Maria and her Elder Brother nga Nzua. 63 

She gets into the carriage ; the band is following her, as far as her 
house. They sleep. 

Arriving in the morning, they take coffee. At ten, they break- 
fast. Having done eating, she leaves the table, dresses. They pre- 
pare the carriage ; she gets into the carriage, as far as the palace. 
She arrives ; they greet each other. " What, ngana Fenda Maria, 
brings thee ? " " Do me a favor. Lord Governor, send to fetch my 
elder (brother) and his wife." He ordered to fetch them ; they 
arrive. Then nga Maria asks nga Nzud : "What am I to thee?" 
Nga Nzui says : " Thou art my sister." " Thy lies ! what thou say- 
est, nga Nzui ! If I was thy sister ; now hast thou made me to be 
a slave ? " 

Nga Nzui they put him in jai!.^ There he sleeps. He talks to 
himself in (his) heart : " Thou, nga Nzua, what caused (them) to put 
thee in jail, was thy sister. In order to woo her, a woman has be- 
guiled me. What caused my sister, nga Maria, to be put in slavery, 
(was) a woman ; a woman has beguiled me. Consider thou well, 
nga Nzui, maybe they will hang thee ; maybe nga Nzuana also, they 
beat her (with) floggings on the buttocks. For 'what the woman 
speaks, the man refuses not;' for 'we, women, are costly, because 
of our merchandise.' ^ Ngana Fenda Maria, what made thy brother 
cause thee to be slave of thy sister-in-law, (is) what a woman spoke." 
Arriving in the morning, they set him free. 

In the palace, ngana Fenda Maria speaks like this : " Thou, Lord 
Governor, in the land of Angola, let it be thus : my elder and I, we 
shall live in our house. Thy daughter, give her another man." The 
Lord Governor says: "Where is he?"^ 

They start. When they arrive at their house, ngana Fenda Maria 
knocks a box on the ground : out comes a two-storied house, which a 
trader wants, but does not get. " My elder, this house (is) for thee." 
She knocks a box on the ground : out come slaves, and goats, and 
cattle. She knocks again the box on the ground : out come two 
nurses: "For thee, my elder, to keep house with them." She 
knocks a box on the ground : out comes a warehouse of cloth, a 
warehouse of money of copper, and money of silver, and money of 
gold, and money of bank-notes. 

They live on, ngana Fenda Maria and her elder, nga Nzud. They 
breakfast on i-kusii, they sup on catfish. 

My ladies and my gentlemen, I have told my little story, whether 
bad or good. 

64 Folk' Tales of Angola. 


Tuateletele na Nzud dia Kimanaueze kia Tumb' a Ndala, kilundu 
kia makamba.^^ Na Kimanaueze uatunga, uasoma.^^ Na mvuale 
je^^ uemita. K'adi xitu ; k'adi kudia kuoso; umesena mbiji ia me- 
nia.^^ Na Kimanaueze utoe mu tuma Katumua^^ k6, uxi :** " Nd6 
kitambe jimbiji mu Lukala^^ pala mvuale jami, k'adi xitu." Katu- 
mua uazangula uanda; uaii ku Lukala. Uatambe^^ jimbiji; uabe- 
kela na mvuale. Na mvuale uateleka jimbiji ; uadi. Azekele. 

Kimenemene, uxi : "Ngidia-hi ?^^ Katumua, zangula uanda, ui- 
tambe." Katumua uazangula ; ubixila ku Lukala ; uatambe jimbiji. 
Ueza najiu; uabana na mvuale. Ua ji di joso kizua kimoxi. Ka- 
tumua uxi: '' Jimbiji, ji ngala mu tamba, uala mu ji dia kiziia ki- 
moxi." Uaii dingi mu tamba ; u mu bekela dingi. Izda ioso kid ; 
k'adi kudia kuengi. Mbeji joso, kiene. 

Kizu' eki**^ mbanza^^ uxi: "Katumua, kdtambe." Uazangula 
uanda ; ubixila ^^ ku Lukala. Uazaie uanda ; unanga katangana. 
Usunga uanda ; uanda uaneme. U u sunga dingi luamuku& ; kt 
uxikina kuiza. Katumua uxi : " Eie, uakuata o uanda koxi '^ a 
menia, ha^** u kiximbi,^*^ ha u ngandu, ng' ehele o uanda uami. 
Eme a ngi tumu ; k'eme nga d'ijila."^^ Usunga o uanda ; uanda id 

Ki atala mu uanda, kima kiala-mu ; noma ua mu kuata ; uanda, 
uotakula boxi. Umateka kulenga. O kima, kiala mu uanda, kixi : 
" K' ulenge ; imana 1 " ^^ Uemana. Uasungu o uanda ; uotakula ku 
kanga.^^ Kima kiatula ku kanga. Katumua, noma ua mu kuata 
dingi ; iu uteketa. 

O kima kixi : " Eme muene, ngu mukua'xi, ngeza. Nd6 ku bata, 
kdtakane na Kimanaueze kia Tumb' a Ndala ni mvuale j^, ^ne mu 
ku tuma kukuata o jimbiji." 

Katumua uakatuka ni lusolo : ubixila ku bata. Mulele, uoxi ku 
menia. Ki abixila ku bata, mundu ^^ uxi : " Eie, Katumua, ihi i 
ku endesa o tuxi ? uasaluka } " Katumua uxi : " Ng' ehe-enu hanji, 
ngi di jimbule ku mbanza." 

Ubixila ku mbanza. Uxikama boxi ; uate-bu o dikunda ; uxi 
muezu-bu.2^ Na Kimanaueze uxi : " Di jimbule." Katumua uxi : 
" Kalunga,^^ ki nga mi^^ xi, ngabixila ku Lukala. Ngatakula uanda 
mu menia ; nganange katangana. Ngisunga uanda ; uanda uaneme. 
Ngixi : ' Eie, uakuata o uanda, ha u kiximbi, ha u ngandu, ng' ehele 

Na Nzua dia Kitnanaueze. 



We often tell of na Nzua of Kimanaueze kia Tumb' a Ndala, 
favorite of friends.^' Na Kimanaueze built, dwclt.^ His head- 
wife"'' conceived. She eats no meat; she tats no food ; she wants 
fish of the water.^** Na Kimanaueze is wont to send his Katu- 
mua,'* saying : " Go and catch fish in the Lukala, for my head-wife, 
who eats no meat." The Katumua takes up the net; goes to the 
Lukala/''^ He catches fish;^ brings (them) to the head-wife. The 
head-wife cooks the fish ; eats. They sleep. 

At morning she says : " What shall I eat ? Katumua, take up the 
net, go to fish." Katumua starts ; arrives at the Lukala ; catches 
fish. He comes with them ; gives them to the head-wife. She 
eats them all in one day. Katumua says : "The fishes which I am 
. always catching, thou eatesC them in one day ! " He goes again 
a-hshing; he brings her (fish) again. Thus every day, she eats no 
other food. Every month the same. 

One day, the chief ^' said : " Katumua, go fishing ! " He took up 
the net; arrived at the Lukala. He casts the net; he waits a 
while. He pulls the net ; the net is heavy. He pulls it again, 
another time ; it refuses to come. Katumua says : " Thou who 
boldest the net under the water, whether thou be the river-genius,^ 
or a crocodile, !et go my net ! They sent me ; I have not come of 
myself." He pulls the net ; the net, here it comes. 

When he looks into the net, a thing is in it ; fear possesses him ; 
the net, he throws it down. He begins to run. The thing that is 
in the net says ; " Do not run ; stand ! " He stood. He pulled out 
the net ; he threw it on land.^ The thing lands on dry land. The 
Katumua, fear again takes him ; he is trembling. 

The thing says : " 1 myself, I, the Lord of the land, I have come. 
Go home, and fetch na Kimanaueze kia Tumb" a Ndala and his 
head-wife, who always send thee to catch fish." 

Katumua starts off in haste; he arrives at home. The loin-cloth, 
he left it by the water. When he arrives at home, the crowd said: 
"Thou, Katumua, what causes thee to walk naked ? art thou crazy?" 
Katumua said : " Let me alone, please ; let me explain myself to the 

He arrives at the court. He sits on the ground ; he lies down on 
his back ; he sets down the chin.^ Na Kimanaueze says : " Explain 
thyself!" Katumua says: " Lord,*^^ when I left you, I arrived at 
the Lukala. I threw the net into the water; I waited awhile. I 
pull the net ; the net is heavy. I say : ' Thou who boldest the net. 

66 Folk- Tales of Angola. 

uanda uamL A ngi tumu ; k'eme nga d'ijila.' Ngisunga uanda ; o 
ngiji iene iatomboka : Lukala muene. Ngimateka kulenga. Uxi : 
'K'ulenge; imana hanjL Nd6 kitakane soba ienu ni mvuale j£, £ne 
mu ku tuma o kutamba jimbiji. Eze kunu,^^ ngizuele kioso kia 
ngi kala ku muxima.' Erne, Katumua, kiene kia ngi beka o lusolo. 
Kalunga, mahezu."^" 

Na Kimanaueze uxi : " Kiauaba. Eie, na mvuale, uzuata. Tuie 
ku a tu tumu." Na mvuala uazuata kiambote. O na Kimanaueze 
ud, uakembe kiambote. 

Akatuka ni ngolambole^^ ia, ni muene, Katumua. Abixilaku Lu- 
kala. A mu sange, iu, uaxikama ku kialu.^^ Ene, uoma u a kuata. 

Muene, Lukala, uxi : " Kl mukale ni uoma. Zukamenu boba ; ngpl- 
zuele ki ngamesena.'' Axikama boxi. Lukala uxi : '^Eie, na Kima- 
naueze kia Tumb' a Ndala, kilundu kia makamba, o ki ueza mu tunga 
m'o'xi,^^ ua ngi kana, eme ngi ngiji. Uatungu m'o'xi iami. O 
lelu, muhetu 6 uemita; k'adi kudia kuengi; uamesena mbiji ngoho. 
Izua ioso kid, udia jimbiji. Kikala, ukala mu zuba o mundu uamL 
Palahi?^^ Eie, ngolambole j^, ueza n*^, o divumu di emita na 
mvuale ia Kimanaueze, diala mu zubila o mundu uami. Hinu, ki 
avuala o mona, ha mon' a muhatu, mukaji ami ; mu ngi bekela n£; ha 
mon' a diiala, kamba diami, ba sandu iami. Eme, Lukala, ng^uba ; 
ngii'ami." Na Kimanaueze kia Tumb' a Ndala uxi : " Kalunga, kia- 
uaba. Tubanga dingi kiebi ? " Ki azuba o kutaia, atala buakexile 
o kiximbi : ku kiaii, manil.^* 

Abalumuka ; abixila ku bata. Akal' k ku iz6a. Katumua, \ix mu 
tamba o jimbiji. 

Kizu' eki, na mvuale, kizua kid kieza-bu, kia kuvuala; id boxi, 
iii bulu.2^ Uavuala mona. Aii mu tula ku mbanza, exi: "Na 
mvuale uavuala mon' a diiala." Uxi : " Kiauaba." Uazangula ho- 
mbo ; uabana o mundu, avualesa na mvuale.^^ Akal'& ku izua. 
Ene mu sasa o mona. 

Mona uakulu ; ueza kii mu 'itala ^^ kia kusakana. O Lukala, id 
ubeka jinzoji ku kilu, uxi : '' Ngi bekelienu kamba diami ; ngikala n'£ 
kunu. Ha k! mu mu beka, ngu mu jiba ; ufua." Atukumuka nzoji, 
ki azuela Lukala. 

Na Kimanaueze uxi : " Eie, na mvuale, tubanga kiebi } Eie, 
mon'ami, na Nzud, ki azuela o ngiji, ia ku mesena." Na Nzui, ki 
evu kiki, uoma ua mu kuata. Uxi : " Ngibanga kiebi ? Eme, Nzud 

Na Nzua dia Kimanaueze. 


whether thou art the river-genius, or a crocodile, let go my net. 
They sent me ; I came not of myself,' I pull the net ; the river 
itself comes ashore : Lukala himself, I begin to run. He says : ' Do 
not run ; stand, please. Go and fetch your King and his Queen, 
who are wont to send thee to catch fish. Let them come here, that 
I speak all that is on my heart,* I, Katumua, that is what brought 
me in haste. Lord, I have said," ^ 

Na Kimanaiieze says : " Very well. Thou, queen, shalt dress. 
Let us go where we are sent for." The queen dressed herself well. 
Na Kimanaueze, too, decked himself well. 

They start with their prime-minister,^^ and Katumua himself. 
They arrive at Lukala" s. They find him there, sitting on a chair. ^°* 
They, fear seized them. 

He, Lukala, said : " Be not with fear. Approach here ; that I 
may speak what I want." They sat on the ground, Lukala said: 
" Thou, na Kiraatiaueze kia Tumb' a Ndala, favorite of friends, when 
thou camest to build in the land, thou earnest to see me, the river. 
Thou didst settle in my land. Now thy wife is pregnant ; she eats 
no other food ; she wants fish only. All days, indeed, she eats fishes. 
It will be that she will consume my people. Why ? Thou, his 
prime minister, who camest with him, the pregnancy that conceived 
the queen of Kimanaueze, is finishing my people. Soon, when she 
gives birth to the child, if it is a girl (she is) my wife; you bring 
her to me ; if a boy, (he is) my friend, or my namesake. I, Lukala, 
have finished; I go." Na Kimanaueze kia Tumb' a Ndala says: 
" Lord, very well. How shall we further do ? " When he finished 
to assent, they look (to see) where was the genius ; where he went, 
they don't know. 

They get up ; arrive at home. They live on some days. Katu- 
mua, he goes on catching fish. 

One day, the queen, her day has come to give birth ; she is down, 
she is up,'** She gives birth to the child. They go to announce to 
the King, saying ; "The queen has born a male child." He says: 
"Very well." He takes up a goat ; he gives (it) to the people, who 
have assisted the queen.*' They live on some days. They bring 
□p the child. 

The child grew up ; he has come now to the age of marrying, 
Lukala, he brings dreams in sleep, saying : " Bring me my friend, 
I will stay with him here. If you do not bring him, I shall kill 
him ; he shall die." They start from dreams, after that Lukala has 

Na Kimanaueze says : " Thou, head-wife, how shall we do ? Thou, 
my son, na Nzui, what the river said (means that) it wants thee." 
Na Nzui, when he heard this, fear took him. He says ; " How shall 


Folk- Tales of Angola. 

dia Kimanaueze kia Tumb" a Ndala, ngilengela kuebi?" Uexana 
kahatu : " Ngi tele menia bu ngamela." Kahatu kate menia bu 
ngamela. Na Nzui uazeka bu ngamela ; unanga-bu katangana. Uala 
rau xingeneka ku a di tela. Uzangumuka-bu, uxi : " Mgibanga kiebi, 
papaii?" Pai a uxi: "Erne ki ngimona kioso ki ngibanga. Za; 
ngu 'u bana o ima i^, ia ku tokala ; kuabu. U di tele kuosokuoso."' 1 

Na Kimanaueze uazaogula abika aiadi a mala, ua mu bana, uxin 
"Aba^"^ abika aiadi a mala," Uanomona monde^ jiiadi, Uakatula 
mama jiiadi ja hombo, ni mama jiiadi ja ngulu. Uxi : "O huta \k, 
ia kudila mu ajila, kuoso ku u di tela. Hinu, k! tu di mona dtngi 
O kuoso ku u di tela, k'uzauke ngiji. Ngiji joso, ubande najiu ; u ji j 
kondoloka bu o to." Mona uataia. 9 

Uazangula ni ima i^, i a mu bana Umondala ku monde ; abika 
ala mu kaiela ku ema.'^ Ala mu bita ngoho mu iangu, mu kaxt ka 
ditutu. Kizua moxi, kizua kadi, kiziia tatu, kizua kauana ; ene mu 
kondoloka o jingiji, 

Mu kukuata kizua kia katanu, abixila mu kaxi ka ditutu ; na Nzi 
uamondala ku monde ie. Ki atukuluka bu kota dia muxi ;^^ ki at: 
o mesu : xitu,^ xitu joso j'abanga Nzambi ; kana xitu ia kiama, 
iaxala mu ngongo.*^ Ni ibamba^'" ioso, i abanga Nzambi, ia di 
bongolola beniaba, ni bene takitakL Ni iama ia menia, ni jinjila 
joso j'abanga Nzambi.^'^ O kia a bongoluesa o kididi kimoxi, ajiba 
mb^mbi ; kana mutu uatena ku i uana, iama iene ioso ni itena. 






O ki amono na Nzua, exi : " Tuazediua." O na Nzua, ki abixila-bu, 
uoma ua mu kuata. O iama ixi : " Enda ! tuabindemena u tu uanena 
o mbSmbi ietu, Kiki tuazediua." Na Nzui uxi : " Uau^ ! Eme 
ngibanga kiebi ? Eme, Nzua dia Kimanaueze kia Tumb' a Ndala. 
kilundu kia makamba ? " O iama ixi : " K'ukale ni uoma. Tuluka 
ku monde," Uatuluka, "Pomona poko i»^ mu mbunda."^ Muku' 
etu uafomona poko. Ixi; "Tu uanene o xitu ifii." Muene uxi: 
"O mundu uoso, mbambi imoxi ; ngi i uana kiebi.'" Ixi: "Uana 
kiambote ni tutene." Ukuata mu batujula; uala mu uana; mbSmbi 
iabu. O mundu ua iama ni ku mbandu ki ueza-ku. Iama ixi : " Hanji 
tuala mu kutala. Uana kiambote, tusoke." Muene uxi: "Mb&mbi 
iabu. Ngibanga kiebi .' " 

Muene uakexile ni imbua i^ ia ndumbe. Utikuata ; uejiba ; ueuana. 
Hanji k'atena ; ni ku mbandu k'eza-ku. Uajiba o monde ie ; uauana : 
k'atena. Ujibamubik' fi; uauana: k'atena. Uajiba mubikauakaiadi; 


Ma Nsua dia Kimanaueze. 6g 

I do ? I, Nzui dia Kimanaueze kia Tumb' a Ndala, where shall 
I flee ? " He called a girl : " Put for me water in the trough." The 
woman put water in the trough. Na Nzua lies down in the trough; 
he stays there a while. He is thinking where to go. He gets up 
from it, says: " How shall I do, father?" His father says: "I do 
not see what I shall do. Come ; I will give thee thy things that 
belong to thee ; enough. Go thou anywhere," 

Na Kimanaueze took up two slave-men ; he gave them to him, 
saying: "Take two male slaves." He took two riding-bulls. He 
took t\vo mothers of goats, and two mothers of swine. He says : 
"Thy food, to eat on the road, wherever thou goest. Soon, we shall 
see each other no more. Wherever thou goest, do not cross a river. 
All rivers, follow them up; thou shalt go round by their springs." 
The son assents. 

He sets out with his things, that they gave him. He mounts the 
riding-bull ; the slaves are following behind. They are passing 
through the grass, in the midst of the bush. First day, second day, 
third day, fourth day ; they always go round the rivers. 

On the beginning of the fifth day they arrive in the midst of the 
bush ; na Nzud riding his bull. When he appears in the open circle 
of a tree,^** when he looks with eyes : game,®^" all the game that 
God made ; there is no ferocious beast that is left in the world. 
Also all insects, that God made, have gathered there ; and there 
they are thick. Also the beasts of the water, and all the birds that 
God made. What brought them together in one place (is) that they 
killed a deer ; nobody is able to divide it, so that all the beasts get 
a share. 

When they saw na Nzua, they said : " We are fortunate." Na 
Nzud, when he arrived there, fear held him. The beasts say : " Go 
on ! We needed (one) to divide for us our deer. Now we are 
lucky." Na Nzua says: "Alas! How shall I do? I, Nzui dia 
Kimanaueze kia Tumb' a Ndala, the favorite of friends?" The 
beasts say: "Be not with fear! Get down from (thy) bull." He 
gets down. "Unsheathe thy knife from waist." Our friend un- 
sheathes the knife. They say: "Divide us this meat." He says: 
"All this crowd, one deer; how can I divide it?" They say: 
"Divide (it) well, so that all eat." He begins to cut it in bits; he 
is distributing ; the deer is finished. The crowd of beasts, not even 
in part has come to it. The beasts say : " Still we are looking. 
Divide (it) well, that we be equal." He says : "The deer is finished. 
What shall I do?" 

He had his male dog. He took it ; killed it ; divided it. Still 
not complete ; even in part they have not come to it. He kills his 
buL ; divides ; not complete. He kills his slave ; divides ; not com- 

70 Folk "Tales of Angola. 

uauana : k'atena« lama ixi : " Eie, na Nzui, uana, tusokele. Kl busu- 
buke kiama kimoxl" Uakuata o monde id iamuku^ ; uejiba O jixi- 
kinia, u ji bana ngoho jindemba ; o iama ia makota, u i bana ngoho 
kakifuba kofelefele. Hanji k'atena. Iama ixi : " Uana, tusoke." Uxi : 
" Ngibanga kiebi ? " Abik' S ni ngombe jd jabu ni kuuana. K'axala 
dingi ni kima ; muene ngoho, kuabu. Iama ixi : "Tata, uanane ; tua- 
tena kid ; uaxala ubeka u6." 

O hoji ixi : " Iza baba ; ngi zukame. K'ukale ni uoma." Na Nzud 
uazukama hojL Hoji ixi: "Bana mu kanu." Na Nzud uabana mu 
kanu. Hoji ua mu tutuina mate mu dikanu did, uxi : " Eie, na Nzud, 
kiziia kia ku'u konda o ngongo, kdkele,^^ uxi : 'Teleji ! '^ kandumba 
ka kidia-makongo.' " 

O kimbungu ud uxi : '' Za baba." Nzud uabixila ; uafukama boxL 
Kimbungu uxi : " Bana mu kanu." Nzud uabana mu kanu. Ua mu 
tutuina mate mu kanu, uxi : " Kizua kia ku'u konda o paxi, kdkele 
uxi: 'Teleji! ngudi^^ a ngumba, ku tutu kud mahamba.'" Nzud 

Njinji^* uxi: "Iza baba." Ueza, uafukama boxi. Uxi: "Bana 
mu kanu." ^^ Uabane dikanu. Njinji uxi : " Kiziia kia ku konda o 
ngongo, kdkele uxi : ' Teleji ! njinji a *ngo.' " 

Xixikinia uxi: "Za baba." Nzud ua mu sueta, uaxikama boxi. 
Uxi : " Bana mu kanu. Kizua ki udbindama, kdkele uxi : ' Teleji ! 
kaluxixikinia.' " 

Ingo ud uxi : " Za baba." Ueza. Uxi : " Bana mu kanu." Uabane. 
" Kizua kia ku kuata malamba, kdkele uxi : 'Teleji ! ingo.' " 

Mukenge uxi : " Za baba." Uazukama. Uxi : " Bana mu kanu." 
Uabane dikanu. "Kizua kia ku konda ngongo, kdkele uxi : 'Teleji! 
mukenge a mbulu.' " 

Kikuambi uxi : " Sueta baba." Uasueta ; uabane mu kanu. U mu 
tutuina mate mu kanu, uxi : " Kizua, ki udmona hadi,*'^ kdkele uxi : 
'Teleji! kikuanzomba,^® njfla iakuatele ndenge; dikamba diakuata 
kutonoka.' " 

Kikuambi ki kiazuba o kuzuela, holokoko uxi : " Za baba." Nzud 
ueza. Holokoko uxi : " Kizda kia ku kuata o ngongo, kdkele uxi : 
'Teleji I holokoko njfla ia kabungu ;^^ uasua mbambe ni diulu. 

> »» 

:^ »» 

Iama ioso kiene ; ibamba ioso kiene ki abange. Exi : " Ndai6. 

Uazangula mbangala id ; u di tela mu kaiici ka ditutu, ngoho. Uende, 
uende ; inama ia mu kata. Uxi : " Ngibanga kiebi ? " Uxi : " Teleji ! 

Na Nzud dia Kimanaueze. 


plete. He kills the second slave ; divides ; not complete, The beasts 
say : " Thou, na Nzui, divide so that we be equal. Let not one 
beast be left." He takes his other bull ; he kills it. The ants, he 
gives them only the hairs ; the large beasts, he gives them only a 
little bone, tiny, small. Still some are left. The beasts say: "Di- 
vide to us equally." He says: "How shall I do?" His slaves 
and his bulls are used up distributing. He remains with nothing 
more; himself alone, that is all. The beasts say: "Sir, thou hast 
divided; we are satisfied ; thou alone remainest." 

The lion said: "Come here; approach me. Be not with fear." 
Na Nzui approached the lion. The lion said : " Open thy mouth ! " 
Na Nzud opened his mouth. The lion spat spittle in his mouth, 
saying : " Thou, na Nzud, on the day of thy pressing distress, thou 
shalt speak, saying : ' Teleji ! small heap of having debts.' " ^'^ 

The wolf, too, says: "Come here!" Nzud arrives; kneels on 
ground. The wolf says : " Open thy mouth ! " Nzu4 opens his 
mouth. He spits spittle in his mouth, saying : " Day of thy press- 
ing need, speak, saying: 'Teleji! wolf of assegay, in the bush of 
the spirits." " Nzua stood up hence. 

The njinji^* said: "Come here!" He came, kneeled down. 
Said he: "Open thy mouth ! " He opened his mouth. The njinji 
said: " The day that hardship presses thee, speak, saying : 'Teleji! 
njinji of leopard.'" 

The ant says: "Come here!" Nzua approaches it; he sits on 
the ground. Says : " Open thy mouth ! The day that thou be in 
need, speak, saying: 'Teleji! little ant,'" 

The leopard, too, said : " Come here ! " He came. Said : " Open 
thy mouth ! " He opened. "The day that misfortune grasps thee, 
speak, saying : 'Teleji! leopard.'" 

The mukenge^® says: "Come here!" He approaches. Says: 
"Open thy mouth." He opens (his) mouth. "The day that dis- 
tress holds thee, speak, saying : * Teleji ! mukenge of jackal." " 

The hawk said : " Approach here ! " He approached ; he opened 
his mouth. He spat spittle in his mouth, saying: "The day that 
thou seest hardship, speak, saying: 'Teleji! hawk,^^ the bird who 
caught a child ; the friend began to play." " 

The hawk, when he has finished speaking, the eagle says : "Come 
here!" Nzud comes. Eagle says: "The day that distress grasps 
thee, speak, saying: 'Teleji ! eagle, bird without a tail, the neighbor 
to the sky,' " 

All the beasts the same; all the insects did the same. They 
say : " Go." 

He took up his staff; he went into the midst of the bush, alone. 
He walked, walked; his feet hurt him. He says: "How shall I 

72 Folk^ Tales of Angola. 


kikuanzomba, njila, iakuatele ndcnge ; kamba diakuata kutonoka. 
Uakituka kikuambi. lu bulu ; uala mu kuendela bulu. Nzala ia mu 
kuata. Uabixila bu jifundu. Uxi : " Teleji ! mutu alubila-suku." 
Uakituka mutu ; uatula bu f undu. Uxi : " Ngidia-hi ? " Uxi : " Teleji 1 
njinji a 'ngo." Uakituka njinji. Uai ku mbandu a bata, diakexile 
kadikanga. Uabetemena o jisanji. Sanji jeza mu dia mu iangu. 
Uakuata makolombolo aiadi. 

Atu, ki evu o sanji ja di kola, abalumuka ni lusolo. Abixila bu 
kididi, bu akuatela ; exi : '' Njinji ! kaienu-iu." A i kaia ; a i lembua. 

Muene ubixila koko, uxi: "Teleji! mutu alubila-suku."^*^ Uaki- 
tuka mutu. Uakutile o makolombolo aiadi ku moxi ; uanienge ku 

Ubixila bu fundu. Uasange-bu jingenji ; uaxikama boxi. Jingenji 
jixi: "Eie, mon*a mundele,®^ tata, uatundu kuebi?" Muene uxi: 
" Ngala mu ia ku^ pange ami. Nga mu ambetela makolombolo aiadi; 
afila mu njila. O nzala ia ngi kuata ; o ua ngi telekela-u, kt ngi mu 
mono." Jingenji jixi: "Beka, a ku telekele-u." A a tambula; a a 
vuza. A a lambe ; a mu bana. Uadi ; uazekele. Kuma kuaki ; uaka- 
tuka; uende. Muania^® uatu. Nzala ia mu kuata, uxi: "Ngibanga 
kiebi ? " Uxi : "Teleji ! ngudi a ngumba, ku tutu ku4 mahamba." 

Uakituka kimbungu. Uai mu iangu ; uabetemena boxi ; ua di xib'& 
Usuku ueza ; uai mu sanzala ; uabokona mu kaxi ka sanzala. Uasange 
kibanga kia jingulu kiki ; uakuata-mu maletd^^ maiadi. Jingulu jadi 
kola. Atu atukumuka. Exi: "Kimbungu kiala mu kuata jingulu ; 
kaienu-kiu." A ki kaie ; a mu lembua. Uai mu iangu ; uazeka. 

Kuma kuaki, uxi: "Teleji! mutu alubila-suku." Uabiluka mutu. 
Uakutu o maletd bu muhamba,^^ ua u idikila mu iangu ; uazangfula. 
Ubixila bu jifundu; usanga jingenji. Exi: "Eie, mon'a mundele, 
uejila kuebi .^" Utambujila, uxi : "Ngala mu ia kui pange ami, nga 
mu ambetele maletd maiadi. Afila mu njila ni muania. O ui ngi 
lambele-u,285 kt ngi mu mono."^* Jingenji jixi : " Mu tambulienu-u, 
mu a kulule." A a tambula; a a kulula. A mu tclekela o xitu imoxL 
Uadi ; uazekele. 

Kimenemene, uxi : " Lelu kt ngitena kuenda ; inama iala mu ngi 
kata; nginanga." O jingenji u^ jixi: "Tunanga uetu; mungu tuia." 
Akuata ku minangu.^ Atubula o xitu ia ngulu bu kanga; a i aneka 

Na Nzua dia Kinianaueze. 


do?" Says: "Teleji! the bird who caught a child, the friend 
began to play." He becomes a hawk. He is in the sky; he is 
moving on in sky. Hunger grasps him. He arrives at a camp. 
Says: "Teleji! man, who is the last."^ He becomes a man ; he 
comes to the camp. Says: "What shall I eat?" Says: "Teleji! 
njinji of leopard." He becomes a njinji. He goes to one side of a 
village, that was (at) a small distance. He lurks for the fowls. The 
fowls come to cat in the grass. He catches two cocks. 

The people, when they heard the fowls shrieking, they arose in 
haste. They arrive at the place, where he caught (them) ; they say : 
" It is a njinji ! chase him ! " They chased him ; they gave him up. 

He arrived there, said: "Teleji! man, who was the last." He 
became a man. He tied the two cocks together ; he hung (them) 
on (his) staiT. 

He arrived at a camp. He found there travellers; he sat on the 
ground. The travellers said : " Thou, gentleman,™^ please, hast come 
whence ?" He said : " I am going to my brother. I was bringing 
him two cocks; they died on the road. Hunger grasped me; one 
to cook them for me, I do not see." The travellers said : " Give 
here ; they will cook them for thee." They take them ; they pluck 
them. They cook them; they give him. He ate; slept. Day shone; 
he started ; walked ; the noon-heat set in. Hunger grasped him ; 
he said: "What shall I do?" Says: "Teleji! wolf of assegay, in 
the land of the spirits." 

He becomes a wolf. He goes into the grass ; squats down ; keeps 
quiet. Night comes; he goes into the village; enters into the centre 
of the village. Here he finds a sty of pigs ; he takes out two suck- 
lings. The pigs cry out. The people are startled. They say : "A 
wolf is catching pigs ! chase him ! " They chased him ; they gave 
him up. He went into the grass ; he slept. 

Mommg shone. He said: "Teleji! man, who was the last." He 
became a man. He bound the sucklings in the basket,^ which he 
had made in the grass; he starts. He arrives at a camp; finds 
travellers. They say; "Thou, gentleman, hast come whence?" 
He answers, saying: "I am going to my brother, that I (may) 
bring him two sucklings. They died on the road from heat. He 
who will cook them for me, I see him not." The travellers say 
"Take them for him, that you scrape them." They take them 
they scrape them, They cook for him the meat (of) one. He ate 
he slept. 

At morning, he says : " To-day I cannot walk ; the feet are hurt- 
ing me; I will rest." The travellers say, too : "We will rest, too; 
to-morrow we shall go," They begin to pass the time. They take 
the meat of the hog outside ; they spread it on the roof of a camp. 

74 Folk-Tales of Angola. 

bu hongo ia fundu. Ahatu a akua 'xi eza mu sumbisa makudia ku 
jingenji. Asange xitu ia ngulu ku hongo, esi; "Jingcnji, tu sumbise 
enu kaJtitu ka ngulu." O jingenji jixi : "KI xitu ielu ; ia ngene; 
ia mon' a mundele, uazeka bobo." Ahatu a di xib' k ; amuangana. 
Abixila ku bata; asange mala. A a tangela: "Tucle^'bu jifundu. 
Tuasange-bu xitu ia ngulu. Etu tuafika tuxi ' o ngulu jetu, imbungu 
ia ji kuata m'usuku." Manii, o mon" a diiala uaniana o ngulu jetu ?" 
O mala exi : "Tui'enu ; rau tu londekese^* n£." 

O mala azangula o mata, ni jimbangala, ni jtngumba, ni jingaiafj 
exi : "Tui mu beta." Abixila bu fundu, iixi : " Uebi, uaniana o ngulth 
jetu ? " Ahatu exi : " Muen'iii." Muene uxi : " Eme nginiana o ngtili^ 
jenu ? " Ene exi : " O xitu i(ii, ua i sange kuebi .' " 

Akuata nfi mvunda ia ku di beta. Nzu^ uatolola. Aii ku bataa 
akola akui, ita muene ia muvimba.^^ Abixila dingi bu fundu, exid 
"Tubuka." O mundu uxi: "Eie ua di muene uiala; kiki tubuka.**! 

Nzui uatundu. Akuata mu kuzoka. Maku a mu suku. Uxi : 
leji ! kandumba ka kidia-makongo." Mueza munzangala ua hoji ; u 
mbimbinu. Mundu ua ita uamuangana ni lusolo. Amoxi, mata a a 
takula mu iangu; amoxi, ku di balela^' mu njila, mukonda ni uoma 
ua hoji. Hoji iakuata mu dila; ni jingenji u^ jamuangana. Uaxala J 
ubeka u^. Uxi ; "Teleji ! mutu alubila-suku." Uakituka mutu. Uxi: I 
" Ngibanga kiebi .' Ngii' ami kii." " 

Ukatuka mu njila; utula mu kaxi ka ditutu. Uxingeneka, uxi ; 
"Ku ngala mu ia, ku Luanda, eme kilua ngiia-ku. Kuene kl kuala 
ndandu iami ; kt kuala kamba diami. Ngibanga kiebi? Ngitula 
bata dia nanii?" Uemana; uala mu xingeneka. Uxi: "Ngabi- 
ndama, eme Nzui dia Kimanaueze kia Tumb' a Ndala ; ku ngiia, kl 
ngimono-ko." Uxi: "Teleji! kikuanzomba; njila, iakuatele ndenge ; . 
kamba dikuata o kutonoka." 1 

Uakituka dingi kikuambi. lu bulu; uabixila mu sanzala ia 
Luanda; uakondoloka o sanzala ioso bulu. Uxi: "Teleji! kanjlla 
mu ngongo." Uakituka kanjtla. O kanjil' aka, o mabab' fi kala ulu, 
ni muzungu ufi. Ixi ioso, kana-mu njila kala iiii. 

Ueza ku tandu a 'nzo ia na Nguvulu ; uala mu zunga bulu. 
Madfa, mon' a na Nguvulu, uala mu bela dia 'nzo, mu tunga izuatu. i 
Utalaboxi; utata kilembeketa kia kanjlla. Kiamuuabela; usakula I 
mesu bulu ; utala kanjila kana. 

Na Nzud dia Kimanaueze. 


hut. A (few) women of the villagers came to sell eatables to the 
travellers. They found hog's meat on the roof; they said: "Travel- 
lers, sell us a little hog's meat." The travellers said : " It is not 
our meat ; it is the meat of another ; of the gentleman who is asleep 
there." The women said nothing; they separated. They arrived 
at home ; found the men. They tell them : " We went to the camp. 
We found there hog's meat. We thought saying: 'Our pigs, the 
wolves caught them in the night." Maybe, that young man has 
stolen our hogs f " The men say ; " Let us go ; you show us 
him ! " 

The men take up their guns, and staves, and spears, and lances, 
saying; "We will beat him!" They arrive in camp, saying: 
"Where is he, who stole our hogs?" The women say: "He is 
here ! " He says : " I. steal your hogs .' " They say : " This meat, 
thou foundest it where ? " 

They begin with him a quarrel of fighting. Nzui conquers. 
They go home ; call the others ; an army indeed complete. They 
arrive again in camp, saying: "Come out!" The crowd says: 
" Thou hast (already) seen victory ; now come out." 

Nzud comes out. They begin to fight. (His) arms are tired. He 
says: "Teleji! small heap of having debts." He becomes a youth 
of a lion ; he utters a roar. The crowd of war scatters with haste. 
Some, they throw their guns into the grass ; some fall on the path; 
because they are with fear of the lion. The lion begins to roar ; 
even the travellers, too, scatter. He remains alone. He says: 
"Teleji! man, who was the last." He becomes a man. He say^: 
" How shall I do ? I will go, now ! " 

He enters the path ; arrives in the midst of the bush. He thinks, 
saying: "Where I am going, to Loanda, I have not yet gone there. 
There, there is no kinsman of mine, there is no friend of mine. 
How shall I do ? At whose house shall I stop ? " He stands ; he 
is thinking. He says: "I am perplexed, I, Nzui dia Kimanaueze 
kia Tnmb' a Ndala, where I am going, I have not seen that place." 
Says he : " Teleji ! hawk, a bird who caught a child ; the friend 
began to play." 

He becomes again a hawk. He is in the sky; he arrives in the 
city of Loanda ; he circles round the whole town in the sky. Says : 
" Teleji ! a little bird in the world." He becomes a little bird. This 
little bird, its wings (are) like gold; so (is) its bill In all the coun- 
try there is not a bird like this. 

He comes over the house of the Lord Governor ; he is circling in 
the sky. Na Maria, the daughter of the Lord Governor, is in the 
verandah of the house sewing clothes. She looks on the ground ; 
she sees the shadow of a little bird. It pleases her ; she turns her 
eyes upward ; she sees the little bird (is) there. 


Folk'TaUs of Angola. 

Uxi : "Ua! kanjila kaka, ngi ka kuata kiebi ? kanjlla kauabi 
kiosueki." Uzangula dilesu di^ dizela; u dt zaia boxi. Ufukam 
puna imoxi ; ua ka tangela misa. Kanjila kaka katuluka; kabixila * 
bu dilesu. Ua ka kuata, uxi : " Kanjit' aka, ngi ka baka kuebi, pala 
ki kafue?" Uatumu ngaielu °** iaulu; ieza. Ua ka bokuesa-rau ; 
uabake m' o 'nzo ie. Uate-mu loso ; uate-mu menia. Uatumu . 
kuambela pai k, na Nguvulu, ku tandu, uxi: "Erne, kunu, ngala njJ 
kanjila. Eie, pai etu, kilua u ka mona ; ni ku I'utu ki kala-ku, ni kag 
Kimbundu ki kala-ku. Manii, ku katundu." 

Pai k ua mu tumu, uxi : " Zi ni kanjilak<^ ; ngi ka tale." Uabandfrl 
ku tandu ni kanjila. Pai 4 utala kanjila, uxi : " Kidi ; kanjil' aka, mu.l 
ngongo ki kala-mu." Na Madia dia na Nguvulu uabalumuk' fi;| 
uakulutnuka boxi. 

Uabake-mu kudia kuengi, kua Putu. \ 
" Kanjil' aka, ngi ka banga kiebi fj 

O kanjila k! ka:iikina kudia. 
Kanjila nguai^ kudia. Uxi: 
Kandala kufua." 

O muenc, na Madia dia na Nguvulu, uene ni kif ua ki€ kia kudta. I 
mu muania ni mu dikolombolo didianga.^^ Azala meza m'o'nzo i^;! 
Kudia, a ku baka ku tandu a meza ; o tuhatu tukala mu langa. 

Kizu' eki, ate kudia ku meza. O kanjila kakala mueniomo. Mu I 
kaxi kosuku, kanjila kexi: "Teleji! kaluxixikinia." Njila iakituka 
luxixikinia. Luala mu zanzala boxi ; lubonga tufufuta tua kudia, 
tuasonokene boxi; luadi. LuavuCuka mu ngaielu, luxi: "Teleji I 
kanjila." Uakituka dingi kanjila. Iziia ioso kiene. 

Kizda kiamukua, uxi: "Teleji! kaluxixikinia." Uakituka luxixi- 
kinia ; uatuluka boxi, uxi: "Teleji ! mutu alubila-suku." 

Uabiluka mutu uazuata kiambote. Uaxikama ku meza ; uadi 
kudia. Uabalumuka, uxi: "Teleji! luxixikinia." Uakituka luxixi-, 
kinia. Uasambela mu ngaielu ifi, uxi : " Teleji ! kanjila." UakituI 
kanjita ; uazek'e. 

Mu dikolombolo didianga, na Madfa uabalumuka; uiza ku meza. 
Kudia kl kuala-ku. Uxi; " Enu, tuhatu, kudia kuai kuebi?" Ti*%. 
hatu tuxi : " Ngana, manif." Ua tu beta, uxi: "Enu muene, mu&, 
ku di." 

Kuma kuaki; usuku uamukufL ueza. Tuhatu tuxi: "Etu, lelu 
tutona, ni tukuate mufii, mazi ua tu betcsa." Mu kajti ka usu- 
ku, kanjila kexi: "Telejil kaluxixikinia." Kakituka; luatuluka. 



Na Nzu& dia Kimanaueze. 


She says : " Oh ! this dear little bird, how shall I catch it ? the 
little bird is beautiful altogether ! " She takes her white handker- 
chief i she spreads it on the ground. She kneels on one knee ; she 
recites the mass to it. This little bird descends; it arrives on the 
handkerchief. She has caught it; says: "This little bird, where 
shall I keep it, that it may not die ? " She ordered a cage of gold ; 
it comes. She put it in, she kept (it) in her room. She put in rice ; 
she put in water. She sent to tell her father, the Lord Governor 
upstairs, saying : " I, here, have a little bird. Thou my father, sawest 
it never yet; neither in Europe is it there, nor in Negro-land is it 
there. I ^o not know whence it came." 

Her father sends her (word) saying: "Come with thy little bird, 
that I see it." She went upstairs with the tittle bird. Her father 
looks at the little bird, says : "Truth, this little bird, it is not (to be 
seen) in the land." Na Maria of the Lord Governor arose; she 
went downstairs. 

The little bird refused to eat. She put in different food, from 
Europe. The little bird will not eat. She says: " This little bird, 
how shall I treat it? It will die." 

She, na Maria of the Lord Governor, had her own habit of eating 
at noon and at the first cock-crow.^** They would spread the table 
in her room. The food, they set it on the table, (and) the girls were 

This day they put the food on the table. The little bird is in 
that same (room). In the middle of the night the little bird 
said: "Telejil little ant!" The bird became an ant. It is crawl- 
ing down ; it picks up the crumbs of food that had fallen to the 
ground; it has eaten. It returns to its cage, says: "Teleji! little 
bird I " He became again the little bird. Every day the same. 

Another day he says: "Teleji! little ant," He becomes an ant; 
he gets down on ground, says : " Teleji ! man, who is the last." 

He becomes a man elegantly dressed. He sits at the table ; eats 
the food. He arises, saying: "Teleji! an ant." He becomes an ant. 
Having climbed into his cage, he says: "Teleji! little bird." He 
becomes a little bird ; he sleeps. 

At the first cock-crow na Maria gets up; she comes to the table. 
Food, there is none. She says: "You girls, where is the food 
gone?" The girls said: "Mistress, we don't know!" She beat 
them, saying : " You yourselves, you have eaten it." 

Day comes, another night has come. The girls say : " We, to-day 
we'll wake; that we may catch the thief, (who) yesterday caused us 
the beating." At the middle of night the little bird says : " Teleji ! 
little ant" It is transformed; it (ant) gets down on the ground. 


Folk-TaUs of Angola, 

Luxi : "Telcji! matu." Uakituka diiala dia nibote. Uaxikamaku 
meza ; uala mu dia. Tuhatu tua mu mono. Uoma ua a kuata ku 
mu zuelesa. Uazuba o kudia ; uabalumuka. Uxi: "Telejil kalu- 
xixikinia." Luasambela mu ngaielu; luakiCuka kanjlla. Ua di 

Dikolombolo didila; na Madfa uabalumuka. Ueza ku meza; 
kudia kl kuala-ku. Uxi : " Tuhatu, kudia kuai kuebi ? " Umateka ku 
tu beta. 

Tuhatu tuxi : " Ngana, k'u tu betele ngoho. Kinga, tu ku ambele. 
Etu, m' usuku, tuamono mundele ua diiala uaxikama ku roeza ; uala 
mu dia. Ki tutena ku mu ibuia, mukonda uoma ua tu kuata. 
K'ukuate pata. Mungu tuia mu ku balumuna, eie u^ umone." Na 
Madfa uaxikina. Azekele. Kuma kuaki Anange dikumbi. Ui 
uatuluka. Azale meza. 

le. na.^^ 


Mu kaxi kosuku, kanjila kexi : "Telejil kaluxixikinia." Uakil 
ka luxixikinia. Luakulumuka boxi, luxi : " Teleji ! mutu." 
mutu, uazuata muene kiambote ni boxi ni bulu.®^ Uaxikama ka 
meza ; uala mu dia. Tuhatu tua mu mono. Tuabalumuka; tuaii ma 
kuambela ngana Madfa : " Ngana, zA, utale mundele uala ku meza." 

Na Madfa uabalumuka ; uaii ku meza ; u mu kuata mu lukuaku. 
Na Nzud dia Kimanaueze kia Tumb' a Ndala, kilundu kia makamba, 
ni na Madfa, a di mono, a di bubala. Axikama ku meza ; a di tala 4 
ngoho kienieki. 

Kuma kuaki ; na Nzui uasoneka mukanda. Mukanda uaii ku4 i 
Nguvulu. Na Nguvulu ufutumuna o mukanda. Mukanda uxi:' 
" Eme, na Nzui dia Kimanaueze kia Tumb' a Ndala, kilundu kia 
makamba, ngamesena kusakana ni na Madia dia na Nguvulu." 

Na Nguvulu uvutula mukanda kuma: "Kiauaba. Muene, klngu 
mu ijfa lua o polo. Mungu eze ni mon'ami muene ; ngijfa o diiala." 

Mukanda uabixila kui na Nzui. Ua u futumuna; ua u tange. 
Uxi: "Kiauaba. Ngizeka; mungu nituie," Azekele. Kuma kuaki. 
Na Nzui uxi : " Na Madfa, zuata, tuie kui pai enu." Azuata, kiiadi 
kii ; abixila ku tandu. A a bana ialu ; axikama. 1 

Na Nguvulu utala na Nzui ; utala mon' h, na Madfa. U mu ibula J 
" Na Madia, usakana ni \<\ ? " Na Madfa uaxikina. Uibula dingt o ' 
diiala, uxi : " Eie, na Nzud, uamesena kusakana ni mon' ami ? Ha 
usakana n6, u ngi bangela ikalakalu. Ha uebange, i ngamesena, kt 
ngi uabela." Na Nzua uxi : *' Kikalakalu kiahi ? " Na Nguvulu uxi : 
" U4 ngi takena ^ mon' ami ku Putu. A mu ambata ku Putu ; kaiia>; 


Na Nzu& dia Kitnanaueze. 


It says: "Tetejil man!" It becomes a handsome man. He sat 
to table; he is eating. The girls saw him. Fear held them from 
addressing him. He has finished eating ; gets up. Says : " Teleji ! 
little ant." It climbed into the Cage ; it became the little bird. He 
kept quiet. 

The cock crows ; na Maria gets up. She comes to the table ; the 
food is not there. She says : " Girls, where is the food gone ? " 
She begins to beat them. 

The girls say : " Mistress, do not beat us unjustly. Wait, that we 
tell thee (all). We, in the night, have seen a gentleman sitting at 
table ; he was eating. We could not question him, because fear held 
us. Do not have doubts. To-morrow we will go to awake thee, 
(that) thou, loo, mayest see." Na Maria assented. They slept. The 
day shone. They passed the day. Night came down. They spread 
the table. 

In the middle of the night the little bird says: "Teleji! little 
ant." It becomes an ant. It gets down on the ground; says: 
" Teleji ! man." He becomes a man, dressed indeed elegantly both 
below and above. *^ He sat to the table ; he is eating. The girls 
saw him. They arose ; went to tell ngana Maria : " Mistress, come, 
see the gentleman who is at table ! " 

Na Maria arose; she went to the table; she takes him by the 
arm. Na Nzua dia Kimanaucze kia TumV a Ndala, favorite of 
friends, and na Maria, they see each other, each other embrace. 
They sit at the table ; they only look at one another like this. 

Day dawned; na Nzui wrote a letter. The letter went to the 
Lord Governor. The Lord Governor opened the letter. The letter 
said: "I, na Nzud dia Kimanaueze kia Tumb' a Ndala, favorite of 
friends, I want to marry with na Maria of the Lord Governor." 

The Lord Governor returned a letter, saying : " Very well. He, 
I do not yet know his face. To-morrow let him come with my 
daughter herself; I must know the man." 

The letter arrived at na Nzui's. He opened it ; he read it. He 
says: "Very well. I will sleep; to-morrow we shall go." They 
slept. The morning dawned. Na Nzui said: " Na Maria, dress, 
that we (may) go to your father." They dress, both of them ; they 
arrive upstairs. They give them chairs ; they sit down. 

The Lord Governor looks at na Nzui; he looks at his daughter 
na Maria. He asks her : " Na Maria, wilt thou marry with this 
(man)?" Na Maria consents. He asks again the man, saying: 
" Thou, na Nzud, wantest thou to marry with my daughter ? If thou 
many with her, thou shalt do me service. If thou do it, what I 
want, it will please me," Na Nzua says : "Which service.'" The 
Lord Governor says : " Thou shalt fetch me ray daughter from 

8o Folk" Tales of Angola. 

mutu utena ku i mu sanga-ku. Ha ueza n£, o kifutu ki^, uiza 
k'unguvulu." Na Nzud uaidkina. Na Nguvulu u mu ambela, uxi: 
" Ki uakibiilila ku Putu, ha umona mon' a muhatu, uala mu texi 
utoka ^ bu dixita, muene mon* ami.** 

Na Nzud uakatuka : ualekela muhatu i, uxi : " Xala kiambote.'* 
Na Madfa uila : " Ndai' oko." ^^ Ki azuba o kukatuka, na Nzud uxi : 
" Teleji ! kikuanzomba.*' Uakituka kikuambi ; iu bulu. Uxi : 
"Teleji! holokoko, njila ia kabungu, iasua mbambe ni diulu." 
Uakituka holokoko. 

Uabixila ku Putu. Utala mon'a muhatu uala mu tubuka mVnzo ; 
uala mu kuiza bu xita mu texi utoka. Mon'a muhatu uxi : ** Aiu^ I 
hadi iahi, i ngitala.' 


Na Nzud, uala bulu, uevu ; uejfa kid, uxi : " Muene, a ngi tiunu 
n6." Uxi: "Teleji! kikuanzomba." Uakituka kikuambi. Uabutu 
kitala ; uazangula mon'a muhatu. Exi : " Talenu ! njHa iambata mutu." 
Uxi : " Teleji ! holokoko, njila ia kabungu." Uakituka holokoko. 
Uai ni mon'a muhatu dikanga dionene bulu. Uabixila mu Luanda. 
Uxi : " Teleji ! mutu alubila-suku." Uakituka mutu. 

Uabokona m'o'nzo ia ngana Nguvulu ; uasange mukaji i, na Madia, 
uxi : '' Kf muene pange € iii, a ngi tumu xA ? " Na Madfa uaxikina» 
uxi: "Muene." Azekele. 

Ki kuaki, uxi : " Ngiia kud na Nguvulu mu mu bana mon' d." 
Aia, na Nzud ni mon'a muhatu; abixila ku tandu. A mu sange 
iii. Na Nzud uxi : " Mon' 6 iii, ua ngi tumine n6." Na Ngu- 
vulu uxi : " Kiauaba. O ungana ua u kalakela.^^ Zd k'unguvulu ; 
tambula ungana ue, ua ku fuama. 


Ha akal'i, na Nzud dia Kimanaueze kia Tumb' a Ndala, ni na 
Madfa dia mon' a Nguvulu. 

Bene bu tua u ivila. Ha tuamesena, tuta dingi ; ha k! tuamesena, 
tuzeke-etu. Mahezu. 

Na Nzud dia Kimanaueze. 8 r 

Portugal. They carried her off to Portugal ; nobody can find her 
there. If thou comest with her, thy payment, thou shall come to 
the governorship." Na Nzud agreed to it. The Lord Governor tells 
him, saying: "After arriving in Portugal, if thou seest a young 
woman, who is throwing out ashes on the refuse heap, she is my 

Na Nzua starts ; he bids adieu to his wife, saying : " Stay thou 
well." Na Maria says: "Go there." When he had started, na 
Nzua said: "Telcji! hawk." He became a hawk; there he is in 
the sky. He says : " Teleji ! eagle, bird without a tail, that is neigh- 
bor to the sky." He becomes an eagle. 

He arrives in Portugal. He perceives a young woman, who is 
coming out of a house ; she is coming to the refuse heap to throw 
out ashes. The young woman says: "Alas! what misery I have 
to see ! " 

Na Nzu4, who is in the sky, hears ; he knows now, says : " (It is) 
she, they sent me for her." He says: "Teleji! hawk." He be- 
comes a hawk. He lowers his height ; he lifts up the young 
woman. They say: "Look! a bird carries off a person!" He 
says: "Teleji! eagle, the bird without a tail." He becomes an 
eagle. He went with the young woman a great distance in the sky, 
He arrived in Loanda. Says : " Teleji ! man who is the last." He 
became a man. 

He enters the house of the Lord Governor; he finds his wife, 
na Maria, says: "Is not this thy sister, for whom they sent me.'" 
Na Maria assents, saying: "She is." They slept. 

When it dawned, he said : " 1 will go to the Lord Governor to 
hand him his daughter. They go, na Nzud and the young woman ; 
they arrive upstairs. They find him present. Na Nzua says : " Thy 
daughter (is) here, thou hadst sent me for her." The Lord Governor 
says: "Well done. Thou hast earned the dominion. Come to the 
governorship ; take thy glory, which befits thee." 

And they lived together, na Nzud dia Kimanaueze kia Tumb' a 
Ndala and na Maria, the daughter of the Governor. 

Thus far we heard it. If wc want, we will tell more; if we will 
not, let us go to sleep ! Finished. 

S2 Folk- Tales of Angola. 


Erne ngateletele ngana Kimalauezu kia Tumb' a Ndala, uakexidi 
h ni mukaji d, ku dima dia kukala ;^^ anga akal' k. Mukaji i anga 
uiza uimita. Kana k'adid xitu; usema^^ ng6 mbijL 

O diiala, ki aia mu tamba, ubeka ndumba dia jimbiji ; o jimbiji anga 
jilengela mu ngiji iengi. Kizua kimoxi, o diiala uambela o muhatti, 
uixi : "Ngi didikile*® huta,*^ ngiie mu tamba." Anga o muhatu 
udidika huta. O diiala anga diia bu ngiji, bu alengelele o jimbiji; 
anga ubanga-bu o fundu i^, anga udia. 

Ki azubile, uixi : '' Ngiia mu tamba," anga utakula o uanda. 
Luadianga k'akuatedid kima; lua kaiadi kiomuene. O lua katatu 
anga uivua*^ uaneme.** Moxi a menia anga muixi : " King* anji ;"• 
mukonda muku'enu^ mukua-mona.'' Ki azubile o kukinga, anga 
uivua dingi muixi: "Sunga kid." Muene anga usunga kimbiji 
kionene ; anga u ki ta bu muhamba ; anga umateka o kuenda. Maji 
o jimbiji joso jakexile mu kaiela o kimbiji eki ; o diiala anga divua* 
jinga ng6 mu iangu : ualald ! ualald ! ^^ 

Ki akexile kia mu bixila ku bata, o muhatu £ uendde ku mu kaui- 
dila n' akua-diembu did. Ki abixidile ku bata, o diiala anga ubana o 
mbiji pala ku i banga. O muhatu anga uambela o diiala, uixi : " Eie» 
banga-iu." O diiala uixi : " Nguami." O muhatu anga umateka o 
ku i banga. Maji o mbiji iakexile mu kuimbila, ixi: 

^' Ki u ngi banga, ngi bange ami kiambote. 
Ki u ngi banga, ngi bange ami kiambote.'* 

Ki azubile anga u i ta mu 'mbia ; maji o mbiji iakexidi £ hanji mu 
kuimba. O mbiji ki iabile, o muhatu anga udidika malonga matanu 
anga ukuvitala ^^ o diiala n' akua-diembu did. Ene anga a di tun'i. 
Muene anga udia k' ubeka ud. 

Ki azubile, anga ukatula pexi id ni dixisa; anga u di zala mu 
kanga.^^^ Ki axikamene, anga uivua mu divumu muixi : '' Ngitundila 
ku^ .^ " O muhatu uixi : " Tundila ku makanda menama." O mbiji 
ia mu kumbuluile : "Ku inama i^, ku ueniodiatela matuji, kuene ku 
ngitundila t " O muhatu uixi : " Tundila mu kanu." " Mu kanu, mu 
ua ngi miniina, mu ene mu ngitundila ? " O muhatu uixi : " Sota 
buoso bu uandala." O mbiji ixi : " Eme-ze ngitund' 6." Anga o 
muhatu ubaza bu 'axaxi. O mbiji anga ui'e. 

The Woman who Longed for Fish. 



I will tell of ngana Kimalaiiezu kia Tumb' a Ndala, who was 
staying with his wife, a long time back ; and they lived. His wife 
then came to conceive. She ate no meat ; she longed only for fish. 

The man, when he went fishing, brought a lot of fish ; the fishes 
then fled to another river. One day the man tells the woman, say- 
ing: "Prepare me food, that I go fishing." And the woman pre- 
pared the food. The man then went to the river, where the fish 
had fled; and he made there his camping-hiit, and ate. 

When he finished, he said: "I will go to fish," and he cast the 
net The first time he caught nothing ; the second time the same. 
The third time he feels *^ it is heavy. Under the water then it says: 
" Wait, please ; because thy friend is the father of a child." When 
he finished waiting, then he hears again there saying: "Pull now!" 
He then pulled (out) a big fish, very large ; and he put it into (his) 
basket, and began to walk. But the fishes all were following this 
big fish ; the man heard always in the grass only : ualaU ! ualali ! ** 

When he was already about to arrive at home, his woman went 
to meet him with her neighbors. When they arrived at home, the 
man then gave the fish to be scaled. The woman, however, then 
told the man, saying : " Thou, scale it ! " The man said : " I won't." 
The woman then began to scale it. But the fish was (all the time) 
singing, saying : 

" When thou me scalest, scale me well I 
When thou me scalest, scale me well 1 " 

When she had finished, then she put it in the pot ; but the fish 
was still singing. When the fish was done, the woman then pre- 
pared five plates, and invited the man with her neighbors. But they 
refused. She then ate alone by herself. 

When she had finished, then she took her pipe and the mat ; and 
she spread it in the open. When she was seated, then she heard in 
her belly, saying: "Where shall I get out.'" The woman said: 
"Get out by the soles of (my) feet." The fish answered her: "By 
thy feet, wherewith thou art wont to tread on dirt, there shall I get 
out?" The woman said: "Get out by the mouth." "By (thy) 
mouth, where thou didst swallow me, there shall I get out ?" The 
woman said : " Seek wherever thou wishest." The fish said : "Then 
I get out here ! " and the woman burst in the middle. The fish then 
went away. 

84 Folk' Tales of Angola. 


Tuateletele ngana Kimanaueze kia Tumba a Ndala, kilundu kia 
makamba ; uavuala mon' d, dijina die na Nzui dia Kimanaueze. 

Na Kimanaueze uxi : " Eie, mon' ami, na Nzud, nd6 mu Luanda, 
uakite uenji." O mona uxi : " Kindaula *^ ngabenga o muhatu." O 
pai uxi : '' Nd6 ; erne nga ku tumu." Uazangula ; uabixila mu 
Luanda; uateuenji. 

O pai ky ku ema, ku axala, o makixi alu o dibata di6, dia na Kima- 
naueze, dioso. O mona, uendele mu Luanda, ubixila ku bata dia pai 
& ; usanga kana-bu atu. O nzala ia mu kuata, uxi : " Ng^banga 
kiebi?" Uxi: '* Ngiia mu mabia." Ki abixila mu mabia, utala 
kahatu kand. U mu ixana. Ki a mu tala, muhetu £, ua mu xile» 
uxi : " Eie uejila kuebi ? " O diiala uxi : " Ihi ia mi bange kiki ? " 
O muhatu uxi: "Makixi a tu lua." AkaVi, O muhatu uemita. 
Kizua kiabixila kia kuvuala ; uivua mu mala : 

'* Mamanii, o xibata*** iami li iza. 
Mamanii, o poko iami ii iza. 
Mamanii, o kilembe"* kiami, ki kiz'okio.'^* 
Mamanii, o mbamba iami ii iza. 
Mamanii, di idike kid kiambote ; eme ngiz' 6." 

O mona uatundu, uxi : 

*< Jina diami, eme Sudika-mbimbi. 
Boxi ngita mbamba ; 
Bulu ngisudika mb&mbi." 

O muhatu uivua dingi mu mala o ndenge, iaxala-mu, uxi : 

'* Mamanii, o xibata iami ii iza ; 
O poko iami ii iza ; 
O mbamba iami ii iza ; 
O kilembe kiami ki kiza. 
Mamanii, xikama kiambote ; eme ngiz' 6." 

Mona uatundu ; mona uxi : 

" O jina diami, 
Eme Kabundungulu 
Ka muxi ua lukula.*^^ 
Mbua iami idia ndende ; 
O kimbundu kiami kikambula ngombe." '^^ 

O mon' a dikota, Sudika-mbAmbi, uxi : " O kilembe kiami, kuna- 
kiu ku xilu dia 'nzo." Uxi dingi : " Mamanii, ihi ia mi bake boba ?" 



Let us tell of ngana Kimanaueze kia Tumba a Ndala, favorite of 
friends, who begat a son, his name (was) na Nzua of Kimanaueze. 

Na Kimanaueze says : " Thou, my son, na Nzui, go to Loanda to 
do business there," The son says: "Just now only I brought home 
a wife." The father says: "Go, I have commanded thee." He 
started ; arrived iit Loanda, did business. 

His father, behind, where he remained, the Ma-kishi sacked his 
home, of na Kimanaueze, all. The son, who had gone to Loanda, 
arrives at the house of his father; he finds there are no people. 
Hunger, it grasps him, he says: "How shall I do?" He says: 
" I will go to the fields." When he arrives in the fields, he sees a 
little woman yonder. He calls her. When she sees him, his wife 
whom he had left, she says: "Thou hast come whence?"*'^ The 
man says : " What has done this to you ? " The wife says : " The 
Ma-kishi have destroyed us." They live together. The woman is 
with child. The day has come to give birth ; she bears in belly : 
" Mother, my sword, here it comes. 

Mother, my knife, here it comes. 

Mother, my kilembe,*" here il comes. 

Mother, my staS, here it comes. 

Mother, place thyself well now ; I am coming here." "• 

The son is out, he says : 

"My name, I (an>) Sudika-mbambi. 
On the ground I set (my) staff ; 
In the sky I set up (an) antelope." 

The woman hears again in belly the younger, that remained there, 

" Mother, my sword, here it comes ; 
My knife, here it comes ; 
My staff, here it comes ; 
My kilembe, here it comes. 
Mother, sit well ; I am coming here." 

The son is out ; the son says : 
" My name, 
I (am) Kabimdungulu 
Of the tree of luku!a.»" 
My dog eats palm-nuts; 
My kimbundu swallows a bull." "* 

The elder son, Sudika-mbambi, says : " My kilembe, plant it at 
the back of the house." Says again : " Mother, what has placed you 

86 Folk' Tales of Angola. 

O manii & uxi : '' Ngi di uana, o mon' a uisu, nga mu vuala kindaula» 
uala mu zuela." O mona uxi : " K'u di uane ; enu nuanda^^ kumona 
i ngandala kubanga." O mona uxidingi: "Tuie mu sua masoko, 
tutungile adi^* etu ojinzo." 

Azangula o jixibata, ni ndenge S; abixila mu iangu. Sudika- 
mb&mbi uabatula soko dimoxi : masoko ene oso a di su. Ni ndenge 
u^, kiene ki abange dikota, ni muene kiene. O kota ni ndenge 
akutu o masoko ; eza ; atula bu kanga. Avutukila mu sua o iangu ; 
cza, atula bu kanga. 

O kota ni ndenge eza mu kub' o'nzo. Sudika-mb&mbi uakubu 
soko dimoxi : o'nzo ioso ia di kubu kid. Uatate ngoji imoxi : ngoji 
joso ja di tate. Uazambela kiangu kimoxi : o'nzo ioso ia di za- 

Kuala Sudika-mb&mbi uxi : " Mamanii, ni papaii, bokonenu ; 
ngatungu kid." Uxi luamukud : '' Eme ngiia mu lua makixL £ie» 
ndenge ami Kabundungulu, xala n' adi etu. Manii, ha uamono o 
kilembe kiami kiakukuta, eme, ku ngaii, ngafu.*' 

O Sudika-mb&mbi uakatuka. Ubixila mu kaxi ka njila ; uivua mu 
iangu, fotofoto ! Uxi : " Nanii ? " O mutu uxi : ** Eme Kipalende 
kia kuba 'nzo ku ditadi." ^ O Sudika-mbambi uxi : " Zd, tuie." 

Enda. Uivua dingi mu iangu, fotofoto ! Uxi : " Nanii ? " O 
mutu utaia : " Eme Kipalende kia kusonga kuinii dia hunia ku 
kumbi." ®® Kuala Sudika-mbdmbi uxi : " Zd ; tuie." Ubiidla dingi 
mu njila ; uivua mu iangu, fotofoto ! Uxi : " Nanii } " O mutu 
utaia: ''Eme Kipalende kia kukula isaxi ku 'alunga." O Sudika- 
mbdmbi uxi : " Zd, tuie." 

Akuata mu njila. Uivua dingi mu iangu, fotofoto ! Uxi : 
"Nanii?" Utaia, uxi: "Eme Kipalende, kiazenzemesa'^ muezu 
ku 'alunga." O Sudika-mb&mbi uxi : "Zd; tuie." 

Abixila mu njila. O Sudika-mb&mbi utaia mutu, uala mu kuiza 
mu sambua dia ngiji. Ua mu ibula : " Eie nanii ? " Uxi : " Eme 
Kijandala-midi,^ hama ngasake mu kanu." O Sudika-mb&mbi 
uxi : " Eme Sudika-mb&mbi, boxi ngita mbamba ; bulu ngisudika 
mbimbi." O Kijandala-midi, ki evile kiki, ualenge. 

Abixila mu kaxi ka ditutu.^ O Sudika-mb&mbi uambela o 
Ipalende iuana : " Tutunge-enu beniaba pala kulua makixi." Ai ku 
masoko. O Sudika-mb&mbi uabatula soko dimoxi : ene oso a di su. 
Uakutu soko dimoxi : ene oso a di kutu. 

Eza mu kuba. O Sudika-mb&mbi uazangula o disoko ; ua di bana 
Kipalende kia kuba 'nzo ku ditadi, uxi : " Oba." O Kipalende 



here?" His mother says: "I wonder, the child baby, I gave it 
birth just now, it is speaking ! " The child says : " Do not wonder ; 
you are going to see what I will do." The child says further ; " Let 
us go to cut poles, that we build for our parents houses." 

They take up the swords (he) and his younger; they arrive in the 
bush. Sudika-mbambi has cut one pole: the poles they all cut 
themselves. And the younger too, just as the elder has done, he 
also (does) the same. The elder and the younger bound the poles ; 
they come ; they set (them) down outside. They return to cut the 
grass ; they come ; they set (it) down outside. 

The elder and the younger come to erect the house. Sudika- 
mbambi erected one pole; all the house erected itself at once. He 
tied one cord ; all the cords have tied themselves. He thatched one 
grass-stalk ; the house all thatched itself. ^^ 

Then Sudika-mbambi says : ■' Mother and father, enter ; I have 
built already." He says another time : " I go to fight the Ma-kisbi. 
Thou, my younger, Kabundungulu, stay with our parents. But, if 
thou seest ray kilembe withered, I, where I went, I died." 

Sudika-mbambi set out. He arrives in midst of road ; he hears 
in the grass a rustling. He says: "Who?" The person says: 
"I (am) Kipalende, who erects a house on a rock." ^^ Sudika- 
mbambi says : " Come, let us go ! " 

They walk. He hears again in the grass a rustling. He says : 
" Who ? " The person answers : " I (am) Kipalende, who carves ten 
clubs per day." Then Sudika-mbambi says: "Come; let us go!" 
He arrives again on road ; he hears in grass a rustling. He says: 
" Who ? " The person answers : " I am Kipalende, who gathers corn- 
leaves in Kalunga" Sudika-mbambi says : " Come ; let us go ! " 

They take to the road. He hears again in the grass a rustling. 
He says: "Who.'" He answers, saying : "I (am) Kipalende, who 
bends down the beard to Kalunga."^ Sudika-mbambi says: 
" Come, let us go ! " 

They arrive on road. Sudika-mbambi perceives some one, that is 
coming on the other side of the river. He asks him : " Thou (art) 
who?" He says: "I (am) Kijandala-midi,*^ (with a) hundred I 
rinse (my) mouth." Sudika-mbambi says : " I (am) Sudika-mbambi ; 
on earth I set staff; in sky I set up antelope." Kijandala-midi, 
when he heard this, ran away. 

They arrive in midst of bush.*" Sudika-mbambi tells the four 
Kipalendes : "Let us build here in order to fight the Ma-kishi." 
They go for the poles. Sudika-mbambi cut one pole : they all cut 
themselves. He tied one pole : they all tied themselves. 

They come to erecting. Sudika-mbambi takes up a pole ; he 
gives it Kipalende, who erects house on rock, saying : " Take." The 

88 Folk- Tales of Angola. 

uatambula o disoko ; u di kuba ku ditadi : ki di xikina. Ua dt kubu 
dingi : kl dixikina. O Sudika-mbambi uxi : "Eie uambele kiki, uxi 
' ngikuba 'nzo ku ditadi ; ' ua i lerabua ? " 

O Sudika-mbdmbi uatungu o jinzo. Jinzo jabu. Azekele. 

Kuaki mu kimene, ^ o Sudika-mb4mbi uxi t " Tui'enu mu lua 
makixi." Buaxala Kipalende kimoxt. kia kusonga kuinii dia hunia 
uambata Ipalende itatu. Abixila ku makixi Ala mu loza. 

O ku bata, ku axala Kipalende kimoxi, kueza kakulakaji ka muh: 
ni mulaul'€ ua rouhatu. Uasange Kipalende, uxi : " Tu di Jiine. Ha 
ua ngi xini,^ usakana ni mulaul' ami." A di kuata. Kipalende a 
mu xini. O kakulakaji uazangula ditadi; ua di jika*^ Kipalende. 
Kakulakaji uai'6. 

O Sudika-mb^mbi uamono kuma Kipalende a mu jika. Uami 
o Ipalende itatu, uxi : " O muku'enu a mu jika." O Ipalende 
" Sudika-mbSmbi, uazuela makutu. Etu tuala dikanga ; eie uamono' 
kiebi kuma a mu jika ? " Kuala Sudika-mbimbi uxi : " Kidi muene." 


en 1^1 

Azumbuka mu loza. Exi : " Tui' enu ku bata." Abixila ; asanga 
Kipalende a mu jika. O Sudika-rab^mbi uxi: "Nga mi tangela 
kiebi?" O Ipalende ixi : "Kidi." 

A mu jikula o ditadi, exi : " Ihi ia ku bange kiki ? " O Kipalende 
uxi : " O kakulakaji ka muhatu kejile ni mulaul' e, uxi : ' Tu di jtine. 
Eie, ha ua ngi :Kini, usakana ni mulaul' ami.' Eme nga di kuatele 
n'e. Muene ua ngi xini." Aku' 4 a mu olela, exi : " O tnuhati^ J 
muene ua ku Sini ? " Azekele. 







I' ^ 

Kimenemene, Sudika-mbfimbi uxi : " Tui' enu ku ita." Buaxala 
Kipalende kiengi. Abixila ku ita. Ala mu loza. O ku bata, ku 
axala o Kipalende, kakulakaji keza ni mulaul' e, uxi : " Tu di xine.'* 
O Kipalende uxi : " Kiauaba." A di kuata, O kakulakaji uaxini oj 
Kipalende. Ua mu jika ku ditadi. 

Sudika-mbSmbi uej{a kid kuma Kipalende a mu jika. Uambek ' 
aku& : "O mukuenu a mu jika." "Tui' enu ku bata," Abixila; a 
mu jikula o ditadi, exi : "Ihi iaku bange kiki f" Uxi: "Mazi, kaku- 
lakaji, ki abange mukuetu, n' eme ui kiene." Azekele. 

Kuaki mu kimenemene, azangula ; aia ku ita. Buaxala KipalendOn 
kiengi. Ala mu loza. Kunu, ku axala Kipalende. o kakulakaji ' 
keza. Uasange Kipalende, u.\i : " Tu di kuate. Eie, ha ua ngi xini, 
usakana ni mulaul' ami." A di kuata. O kakulakaji uaxini Kipa* 

Sudika-Mbambi. 89 

Kipalende takes the pole ; he erects it on the rock : it will not 
(stand). He erects it again : it will not (stand), Sudika-mbambi 
says: "Thou didst speak thus, saying: ' I erect a house on rock ; " 
thou givest it up?" 

Sudika-mbambi built the houses. The houses are finished. They 

It dawns in morning, Sudika-mbambi says : " Let us go to fight 
the Ma-kishi I " There remained one Kipalende, (he) of carving ten 
clubs ; he takes along three Kipalendes. They arrive at the Ma- 
kishi's. They are firing. 

At home, where remained one Kipalende, there came an old woman 
with her granddaughter. She found Kipalende, says: "Let us 
fight ! If thou beatest me, thou shalt marry with my granddaugh- 
ter." They fight. Kipalende is beaten. The old woman lifted a 
stone ; she laid it upon ^^ Kipalende. The old woman went away. 

Sudika-mbambi saw that Kipalende was under stone.''** He tells 
the three Kipalendes, saying: "Your companion is under stone." 
The Kipalendes say : " Sudika-mbambi, thou tellest untruth. We 
arc far off ; thou sawest how, that he was under stone .' " Then 
Sudika-mbambi says : " Truth indeed." 

They stop firing. They say : " Let us go home ! " They arrive ; 
they find Kipalende under stone. Sudika-mbambt says : " I told 
you how.'" The Kipalendes say : "Truth." 

They remove the stone from him ; they say : "What has done 
this to thee.'" Kipalende says: "An old woman came with her 
granddaughter, saying: 'Let us fight. Thou, if thou beatest me, 
thou shall marry with my granddaughter.' I fought with her. She 
has beaten me." The others laugh at him, saying : " A woman, she 
has beaten thee .' " They slept. 

Morning, Sudika-mbambi says: " Let us go to the war ! " There 
remained another Kipalende. They arrive at the war. They are 
firing. At home, where the Kipalende stayed, the old woman came 
with her granddaughter, saying: "Let us fight!" Kipalende says : 
" Well" They struggle. The old woman has beaten the Kipalende. 
She weights him down with a stone. 

Sudika-mbambi knows already that Kipalende is under stone. He 
tells the others ; " Your companion is under stone." " Let us go 
home I " They arrive ; they lift the stone off him, saying : "What 
has done thee this ? " He says : " Yesterday, the old woman, as she 
did to our comrade, so to me also the same." They slept. 

It dawns in morning, they start, go to the war. There remained 
another Kipalende. They are firing. Here, where a Kipalende 
stayed, the old woman comes. She found Kipalende, said : " Let us 
fight ! Thou, if thou beatest me, thou shalt marry with my grand- 

go Folk-Tales of Angola. 

lende ; ua mu jika ku ditadi. Uai' 5. 

O Sudika-mMinbi ua k'ijia kii. Uambela akuS : "Tui'enu ka 
bata. Muku'enu a mu jika." Abixilakii bata. A mu jikula oditadi, 
exi : " Ihi ia ku bange kiki ? " Uxi : " O kakulakaji, ki abange aku' 
etu, n'eme kiene." Azekele. 

Kimenemene, Sudika-mbimbi uxi : " Tui'enu ku ita." Bui 
Kipalende kimoxi. Abixila ku makixi. Ala mu loia. 


O ku bata, ku axala Kipalende, o kakulakaji keza, uxi 
kuate. Eie, ha ua ngi xini, usakana ni mulaul' ami." A di kuat 
Kakulakaji uaiiini Kipalende ; ua mu jika. 

O Sudika-mbSmbi, ku ai, uejia kii. Uxi: "Tui'enu ku bata. 
Muku'enu a mu jika," Azumbuka mu loza. Ku makixi kuaxala 
sanzala imoxi. Abixila ku bata. Ajikula o Kipalende. Azekele. 

Kuaki, o Sudika-mbimbi uxi : " Mazi, kuaxala sanzala imoxl 
Enu, Ipalende iuana, ndenu kilozienu. Eme, lelu, ngixala." Ai mrf 

O ku bata, ku axala Sudika-mbimbi, kakulakaji keza, uxi : " Tu dt 
xine. Eie, ha ua ngi liini, usakana ni mulaul' amL" A di iHna ; 
kakulakaji a mu xini. O Sudika-mbimbi uajib' o kakulakaji; uaxala 
ni mulaul' t. 

O mon' a muhatu uxi : " Lelu ngabana mueniu ; *^' mukonda o 
kuku etu ua ngi jikidile m'o'nzo ia ditadi, ki ngizunge. Lelu 
tuanda kusakana kii ni Sudika-mbimbi." Iii uaxikina. O Ipalende 
ieza, ixi : "Makixi lelu abu." O Sudika-mbambi uxi: "Kiauaba." 
Akal' k. 

O Ipalende iuana tala mu ta pungi ia kujiba Sudika-mbflmbi, ^i : 
"Mon' a ndenge ua tu tundu. Tu mu jiba kiebi?" Akandele 
dikungu boxi. Azale-bu o ngandu *** ni dixisa. A mu ixana. Eri fl 
" Xikama boba." Uaxikama ; uakuzuka mu dikungu ; a mu vumbiki 
Ene axala ni muhatu. 

O ku bata, ku atundile, kuaxala ndenge 6 Kabundungulu. Uako- 
ndoloka ku xilu dia 'nzo ; utala o kilembe kia kota did : kialela. ^^ 
Uxi : " O kota diami, ku aii, uandala kuEua." Ua ki tabela o menia ; 

O dikota, Sudika-mbimbi, ki akuzuka mu dikungu, koko uakutuka 
mu njila : uala mu kuencla. 

Ubixila mu kaxi ka njila; uasange kakulakaj i, kala mu dima ni 
mutue ; o mbunda uebake mu kilembeketa. ^ O Sudika-mbimbi 



Sttdika-M6am6i. 91 

daughter." They fight. The old woman has beaten Kipaleude ; 
she weights him down with a stone. She goes away. 

Sudika-mbambi, he knows it at once. He tells the others : " Let 
us go home ! Your comrade is shut down." They arrive at home. 
They lift the stone off him, saying ; " What has done this to thee .' " 
He says : ■* The old woman, what she did to our comrades, (she did) 
to me the same." They slept. 

Morning, Sudika-mbambi says : " Let us go to the war I " There 
stayed one Kipalende. They arrive at the Ma-kishi's. They are 

At home, where Kipalende stayed, the old woman comes, says : 
" Let us fight ! Thou, if thou beatest me, shalt marry with my 
granddaughter." They fight. The old woman beats Kipalende ; 
she weights him down. 

Sudika-mbambi, where he went, knows at once. Says: "Let us 
go home ! Your comrade is weighted down." They stop firing. At 
the Ma-kishi's there was left one village. They arrive at home. 
They free Kipalende. They slept. 

It dawns, Sudika-mbambi says: "Yesterday, there was left one 
village. You, four Kipalondes, go ye to fire (guns), I, to-day, shall 
stay behind." They went to fire. 

At home, where stayed Sudika-mbambi, the old woman comes, 
says : " Let us fight ! Thou, if thou beatest me, shalt marry with 
my granddaughter." They fight ; the old woman is beaten. Sudika- 
mbambi killed the old woman ; he remained with her granddaughter. 

The young woman says : " To-day I got life ; for my grandmother 
used to shut me up in house of stone, that I (should) not go about. 
To-day, we will marry now with Sudika-mbambi ! " He assented. 
The Kipalendcs come, say: "The Ma-kishi to-day are finished." 
Sudika-mbambi says: "Well." They live on. 

The four Kipalendes are making a plot for killing Sudika-mbambi, 
saying: "A child has surpassed us. We shall kill him how.'" 
They dug a hole in the ground. They spread on a mat and a 
mat,^' They call him. They say: "Sit down here." He sat 
down ; dropped into the hole ; they covered him up. They stayed 
with the woman. 

At home whence he came, there stayed his younger, Kabundu- 
ngulu. He goes round to the back of the house; looks at the life- 
tree of his elder ; it is withered. Says : " My cider, where he went, 
ts going to die." He pours water on it ; it grows green. 

The elder, Sudika-mbambi, when he dropped into the hole, there 
he found a road ; he is walking. 

He arrives in midst of road ; he finds an old woman, who is hoeing 
with the head (part) ; the lower (extremity), she kept it in the 


Folk- Tales of Angola. 

uabele o kakulakaji o muania : " Kuku etu, muani' 6 ! " O kakiilakaji 
uataia : " Muania iii, mulaul' ami." O Sudlka-mbambi uxi : "Ngi 
dikise o njila." O kakulakaji uxi : " Mulaul' ami, lata, ngi dimine- 
kuhanji, ngu ku dikise o njila." Sudika-mbSmbi utambulaoditemu; 
ua mu dimina. Kakulakaji uxi : " Ngasakidila. Zi, ngu ku idike»» 
o njila. Di tele njila i/ii iofele, k' u di tele njila ionene; ujimbi- 
dila. *** Manii ki uanda kubixila bu kanga dia na Kalunga-ngombe, 
uambata mudingi ua ndungu^ ni mudingi ua ndunge." 

O Sudika-mbambi uaiikina ; uakuata mu njila ; uabixila bu kanga i| 
dia na Kalunga-ngombe. O imbua ia na 'Alunga-ngombe ia mu 
bozela. Muene uebazela; iabokona mu o'nzo i&. Muene a mu 
zalela mu kijima. Kumbi diafu. A mu kundu.^ Uxi; "Ngeza 
mu sakana ni mon' a na 'Alunga-ngombe" Kalunga-ngombe uxi : ^ 
"Kiauaba. Eie usakana mon' ami, uila mudingi ua ndungu i 
mudingi ua ndunge." 

O Sudika-mbSmbi a mu telekela kudia mu ngoloxi. Muene uavu-l 
ngunuine, utala: dikolombolo dia sanji ni ngalu**" ia funji. Uaza- J 
ngula o dikolombolo ; uabake moxi a hama.'*^ Uanomona xitu i€; 
ieneiadila o funji. Ubiiiila mu kaxi ka usuku ; uivua musanzala: 
"Nanii uajiba o dikolombolo dia ngene? dia na 'Alunga-ngombe?" 
O dikolombolo ditaia moxi a iiama : kokoloku^ ! 

Kuma kuaki. O Sudika-mbSmbi uxi : " Na 'Alunga-ngombe, ngi 
bane kii mon' h ua muhatu." Na 'Alunga-ngombe uxi : " Men' ami 
a mu ambata kuala Kinioka kia Tumba. Ndd kik mu tambule-ku." 

O Sudika-mbJimbi uazangula; itbixila bu kanga dia Kinioka, uxi: 
"O Kinioka uai kuebi?" O muhatu ua Kinioka uxi: "Uai mu 
loza." Sudika-mbSmbi ukinga katangana kofele. Utala jinzeu*" 
ji jiza. Sudika-mbAmbi ua ji beta. Kueza kisonde; ua ki beta. 
Kueza jiniuki;^^ ua ji beta. Kueza madimbuende ; ua a beta. 
Kueza mutue ua Kinioka ; uobatula, Kueza mutue uengi ; uobatula 
u£. Kueza mutue uengi, uabatula o ndende ia Kinioka; uabatula o 
mutue. Kueza mutue uengi ; uabatula o mutue ua 'mbua ia Kinioka ; J 
uabatula o mutue ua Kinioka. Kueza mutue uengi; uabatula al 
dihonjo dia Kinioka ; uabatula o mutue. Kinioka uafu. 1 


O Sudika-mbambi uabokona m' o'nzo ia Kinioka. Uasange o mon' 
a Kalunga-ngombe, uxi : " Tui'enu. Pai enu ua ku tumu." Abucila , 
bu kanga dia na 'Alunga-ngombe, uxi : "Mon' e ill." 

Na 'Alunga-ngombe uxi: "Ngi jibile Kimbiji kia malenda aJ 
ngandu,^ uala ku ngi kuatela o jihombo ni jingulu." O Sudika^J 
mbSmbi uxi; "Beka diletd^*^ dia ngulu." A mu bana-diu, Uadi tf|] 



shade.^ Sudika-mbambi gave the old woman the day : " My grand- 
mother, warm there ! " The old woman responds : " Heat of day (is) 
here, my grandson." Sudika-mbambi says: "Show me the road." 
The old woman says : " My grandson, sir, hoe for me a little, please, 
that I show thee the way." Sudika-mbambi takes the hoe ; he hoed 
for her. The old woman says : " I thank. Come, let me show thee 
the way. Take this narrow path, do not take the wide path ; thou 
wouldst go astray. 3^ But when thou art going to arrive outside of 
na Kalunga-ngombe's, thou shalt carry a jug of red-pepper*^ and a 
jug of wisdom." 

Sudika-mbambi assents ; he takes the road; he arrives outside of 
na Kalunga-ngombe's. The dog*^ of na Kalunga-ngombe barks at 
him. He scolds it ; it enters their house. They spread for him ^ in 
guest-house. The sun is set. They have saluted him.'^ He says : 
"I came to marry with the daughter of na Kalunga-ngombe." Ka- 
lunga-ngombe says : " Well. Thou shalt marry my daughter, (if) 
thou hast a jug of red-pepper and a jug of wisdom." 

Sudika-mbambi, they cook for him food in the evening. He un- 
covered (it), looked ; a cock and a basket ^*^ of mush. He took out 
the cock ; he kept (it) under bed. He takes his own meat ; that he 
eats with the mush. He arrives in midst of night ; he hears in the 
village : " Who has killed the cock of another .' of na Kalunga- 
ngombe ? " The cock answers under the bed : " Kokoloku^ ! " 

Day breaks. Sudika-mbambi says : " Na Kalunga-ngombe, give 
me now thy daughter." Na Kalunga-ngombe says: "My daughter 
was carried away by Kinioka kia Tumba. Go and rescue her ! " 

Sudika-mbambi starts; he arrives outside of Kinioka's, says: 
"Kinioka is gone where?" The wife of Kinioka says: "He has 
gone shooting." Sudika-mbambi waits a while. He sees driver- 
ants;^** here they come. Sudika-mbambi he beats them. There 
comes the red-ant ; he beats them. There come the bees ; he beats 
them. There come the wasps ; he beats them. There comes a head of 
Kinioka ; he cuts it off". There comes another head ; he cuts it, too. 
There comes another head ; he cuts the palm-tree of Kinioka ; cuts 
the head. There comes another head ; he cuts the head of the dog of 
Kinioka ; cuts the head of Kinioka. There comes another head ; he 
cuts the banana-tree of Kinioka ; he cuts the head. Kinioka is dead. 

Sudika-mbambi enters into the house of Kinioka. He finds the 
daughter of Kalunga-ngombe, says : "Let us go! Thy father sent 
for thee." They arrive outside of na Kalunga-ngombe's, says: "Thy 
daughter is here." 

Na Kalunga-ngombe says: "Kill me Kimbiji kia Malenda a 
Ngandu,^" who keeps catching my goats and pigs." Sudika-mbambi 
says: "Bring a suckling of pig." They give him it. He puts it 

94 Folk- Tales of Angola. 

mu nzolo;^ uatakula mu menia. O Kimbiji uiza mu tambulaa 
uaminia o ngulu. Sudika-mbSmbi umateka o kusunga ; ua di balw 
mu menia, O Kimbiji kia malenda a ngandu ua mu minia. 

O ku bata, kii axala ndenge 6 Kabundungulu, ujinguluka ku xilul 
dia 'nzo mu tala o kilembe. O kilembe kiakukuta ; uxi : " Kota uafti. ,1 
Ngikaiela ku ai kota diami." 

Uakutuka mu njila, mu aii kota dig. Ubtxila ku bata dia kota di£ ; 
usanga o Ipalende; uxi: "Kota dtami uai kucbi?" O Ipalende 
ixi: "Manii." O Kabundungulu uxi: " Enu nua mu jiba. Fukii-1 
minenu o mbila." A i fukununa. I 

Kabundungulu uakuzuka ; uakutuka mu njila, mu abitile kota difi. 1 
Usanga o kakulakaji. kala mu dima ni mutue, mbunda iala ma 
kilembeketa. Uxi : " Eie, kakulakaji, ngi dikise o njila, i endela 
kota diami." O kakulakaji ua mu londekesa o njila. 

Ubixila bu kanga dia na 'Alunga-ngombe, uxi : " Kota di: 
uebi?" O na 'Alunga-ngombe uxi : "Kimbiji kia mu minia." Uxi: 
" Ngi bane ngulu." A mu bana-iu. Ua i te ku nzolo. Uatakula mu 
menia. Kimbiji uaminia o nzolo. Kabundungulu uexana o mundu 
pala kusunga o Kimbiji. A mu sungu ; ueza ku kanga. 


Kabundungulu uanomona poko if ; uatandula Kimbiji. Usanga 
ifuba ia kota di€ ; ua i bongolola. Uxi: "Kota diami, balumuka.' 
Sudika-mbimbi uabalumtika. Ndenge uxi: "Tui'etu kii, kota 
diami." O Sudika-mb^mbi, na 'Alunga-ngombe ua mu bana mon' h. 

Akutuka mu njila. AbL\ila bu dikungu, bu afila Sudika-mb^mbi. 
Mavu ala mu budijika.^" Atubuka ku kanga. Asanga o Ipalende 
iuana. A i kaia. Akal' 1 O ndenge uxi : " Kota diami, ngi bane 
muhatu umoxi ; mukonda uala ni kiiadi," O dikota uxi: "Kana; 
mukaji ami, eie u pange ami, k' utene ku mu sakana." J 

O dikota, ki aia mu nianga, o ndenge uiza mu o'nzo ia kota dig ni \ 
kuzuelesa ahatu a kota di^. O dikota uatundu mu nianga, ubiiila 
m' o'nzo. O muhatu u£ ua mu tangela : "O ndenge h uala tnu 
kuiza mumu mu tu zuelesa." 

O dikota, ki evile kiki, kia mu ibila. A di kuata jimvunda, o 
dikota ni ndenge fi. A di beta ; amesena ku di jiba, Kana rautu 
uatena kujiba mukuS. A di tela o jifalanji ; kana jatu. Kia a kumu. 
O dikota, Sudika-mbflmbi, boxi uta o mbamba, bulu usudika mbimbi, 
uia mu tunda. Ndenge t, Kabundungulu ka muxi ua lukula, mbua 
ie idia ndende, o kimbundu kie kikambula ngombe, uia mu luiji. 

Kiene, kota ni ndenge a di kuatelele ahatu \ ia amuanj 

'"'J'- ■ 




on hook;*" he casts into the water. Kimbiji comes to take; ho 
swallows the pig. Sudika-mbambi begins to pull ; he tumbles into 
the water. Kimbiji kia Malenda a Ngandu swallows him. 

At home, where his younger Kabundungulu stayed, he goes 
around to back of house to see the kilembc. The kilembe is dry ; 
he says ; " (My) elder is dead. I will follow where my elder went." 

He enters the road, where his elder went. He arrives at house 
of his elder; he finds the Kipalendes ; says: "My elder, he went 
where?" The Kipalendes say: "We don't know," Kabundungulu 
says: "You havekilled him. Uncovcrthe grave." They uncover it. 

Kabundungulu gets in ; he strikes the road, on which his elder 
passed. He finds the old woman, who is hoeing with the upper 
body, the lower is in the shade. He says: "Thou, old woman, 
show me the way, which my elder walked." The old woman shows 
him the way. 

He arrives outside of na Kalunga-ngombe's, says: "My elder, 
where (is he) ? " Na Kalunga-ngombe says : " Kimbij i has swallowed 
him." He says: "Give me a pig." They give him it. He put it 
on hook. He casts into the water. Kimbiji swallows the hook. 
Kabundungulu calls the people to pull (out) Kimbiji. They pull 
him ; he comes on dry land. 

Kabundungulu takes his knife; he cuts open KimbiJL He finds 
the bones of his elder ; he gathers them. Says : " My elder, arise ! " 
Sudika-mbambi arises. The younger says : " Let us go now, my 
elder." Sudika-mbambi, na Kalunga-ngombe gives him his daughter. 

They take the path. They arrive at the hole where Sudika- 
mbambi died. The ground is crackling. They get out on earth. 
They find the four Kipalendes. They drive them away. They live 
on. The younger says: "My elder, give me one woman, for thou 
hast two." The elder says : " No. My wife, thou my brother, canst 
not marry her." 

The elder, when he went hunting, the younger comes into the 
house of his elder to entertain the wives of his elder. The elder 
left the hunting, arrives in the house. His wife tells him : "Thy 
younger keeps coming here to make love to us." 

The elder, when he heard this, it displeased him. They begin to 
quarrel, the elder and his younger. They strike each other; they 
want to kill each other. No one can kill the other. They thrust 
(at) each other their swords ; they don't cut. They get tired of it. 
The elder, Sudika-mbambi, on ground he sets the staff, in sky he 
sets up antelope, goes to the East. His younger, Kabundungulu of 
wood of lukula, his dog eats palm-nuts, his kimbundu devours a bull, 
goes to the West. 

Thus the elder and the younger quarrelled about women; thea 

96 Folk 'Tales of Angola. 

Kiaxalela kala kiki : o mvula ki inuma, o dikota, uaia mu tunda ; o 
mvula iamukucL, itaia, ndenge £, iaia mu luiji. 

Tuateletele o musoso uetu. Mahezu. 



Tuateletele kasabu.^ Atu atunga, asoma. Kixibu^^ kieza; exi: 
"Tuie mu ximika kitumba.'' ^ Ahetu ni mala a di bongolola. 
O mala ajiba jixitu ; o ahetu ala mu kanda jipuku.^ O mundu 
uene uoso uai kid ku bata. Mu kitumba muaxala kahatu kamoxi ; 
ualanduka ni kukanda o puku ia dixinji.^^ 

O ki ala mu kanda, dikixi di diza ; dia mu sange. O dikixi ha u 
mu ambela, uxi : " Eie, kahatu, ua ngi uabela." Muene, ki amona 
o dikixi, noma ua mu kuata ; mukonda makixi adia atu. O dikixi ua 
mu ibula : '' Jina di6, nanii ? '' O kahatu uxi : '' Eme Samba." O 
dikixi uxi : '' Zd ; tuie ku bata. Ueza ni nanii ? " O kahatu ha 
uimba o kamuimbu : 

** Tuakandele kazenze — ku mulenga ; 
Tuakandelc kazenze — ku mulenga. 
Baku^etu bakuata kuinii — ku mulenga; 
Eme ngakuata kamue — ku mulenga, 
Ku muleng'd ! — ku muleng'd ! •*• 

O dikixi uolela, uxi : '' O kamuimbu, ku uembi, ka ngi uabela. 
Zd, tuie ku bata." Akutuka mu njila. 

O kahatu, ku bata, ku atundu, aku'd a mu sotele ; k' amoneka. 
Exi : '' Samba uajimbidila.'' 

O dikixi, ki abixila n'd ku bata did, uatangele o makixi n' aku' 
^ . 364 « i^nie ngeza ni kahatu, uala mu kuimba kamuimbu ka mbote." 
Aku*4 ifxi : " A k' embe hanji." Muene ua mu ixanene: ''Samba, 
zd ; imba o kamuimbu ketu.'' Uxi : 

" Tuakandele kazenze — ku mulenga ; 
Tuakandele kazenze — ku mulenga. 
Baku'etu bakuata kuinii — ku mulenga; 
Eme ngakuata kamue — ku mulenga ; 
Ku muleng*<5 ! — ku muleng'd ! 

Aku'a olcla ; tixi : " Kauaba." Akal' d. 

Ki abange kitangana, makixi n'akud ala mu longesa o mukua-ka- 
hatu ; exi : " Tu mu die ; kizua ulcng'd." O muene, dikixi, uxi : 
" Nguami ; ngu mu sakana." 

Ngana Samba and the Ma-kishi. gj 

parted. It remained like this : The storm when it thunders (is) the 
elder, who went to the East ; the other thunder, that responds, (is) 
his younger, who went to the West. 
We have told our story. The end. 


We often tell a little story. People built, dwelt. The dry season 
came, they said : " Let us go to burn the prairie." Women and 
men gather themselves. The men kill the game; the women are 
digging (after) rats.''^' The people indeed all have already gone 
home. In the prairie there remained one little woman ; she tarried 
in digging for a dixinji-rat.^* 

While she was digging, a Di-kishi came (that way) ; he found her. 
The Di-kishi then tells her, saying: "Thou, little woman, thou 
pleasest me." She, when she saw the Di-kishi, fear took her; be- 
cause the Ma-kishi eat men. The Di-kishi asks her: "Thy name, 
which?" The little woman says: "I am Samba." The Di-kishi 
says : " Come, let us go home, Thou camest with whom ? " The 
little woman then sings the little song : 

" We dug crickets — in plantation ; 

We dug crickets — in plantation. 

The others caught ten — in plantation ; 

I caught one — in plantation. 

In plantation! — in plantation !" •*• 

The Di-kishi laughed, said: "The little song, which thou hast 
sung, it pleases me. Come, let us go home ! " They take the road. 
The girl, at home, whence she came, the others sought her; she 
appeared not. They said : " Samba is lost." 

The Di-kishi, when he arrived with her at his home, he told the 
other Ma-kishi : " I have come with a girl, who is singing a good 
little song." The others say: "Let her sing it again." He called 
her. " Samba, come ; sing our little song." She sings : 
"We dug crickets — in plantation; 
We dug crickets — in plantation. 
Our people caught ten — in plantation; 
1 caught one — in plantation. 
In plantation! — tn plantation!" 

The others laughed, saying : " It is nice." They lived on. 

After spending a time, the other Ma-kishi begin to persuade the 
man of the woman, saying : " Let us eat her ; one day she will run 
away." He, the Di-kishi, said : " I will not ; I will marry her." 

98 Folk' Tales of Angola. 

Ua mu tungila inzo ; uabokona. Ki abanga ku mivu, uavuala n'i 
ana atatu a mala. Kizu' eki, o makixi a di ongolola^^ bukanga; 
ala mu ta pungi, exi : " Mungu tudia kana kamoxi." O tuana tuevu ; 
tuai, tuatangela manii i, tuxi : *' Ala mu tu ta kikutu kia ku tu jiba." 
O tuana, majina mi: o dikota, Ngunda; o kadi, ^^ Kadingu; 
katatu, Papa. Azekele. 

Mu kimenemene o muhatu uxi : '' Ngala mu kata ; kt ng^tena kuia 
mu mabia mu dima." O munume d ua mu ambelele : " Xala ; lelu*^ 
ngu 'u sanga.'' Mundu uoso uai mu mabia. 

O Samba ki atale bu bata kana-bu mutu, buaxala tuana tua ndenge, 
ualongele o imbamba id ni jimbutu \t joso ; uazangula, Uatuame- 
kesa ^ o tuana tu£ tuiadi ; o ndenge u mu ambata ku ema. Akutuka 
mu njila. 

O tuana tua makixi tuala mu ia mu kuixana munume a Samba, 
tuxi : '' Samba, iu ualenge." O munume a Samba uazumbukile 
lusolo ; ubixila m' o'nzo : Samba uai. 

Uakuata mu njila, mu abiti Samba. U mu mona uala mu bita 
dikanga. Ukala mu mu ixana, uxi ni kuimba : 

" Ngi xile Ngunda ; 
Kadingu, ndd iCt. 
Ngi xile Ngunda ; 
Kadingu, ndd n*6. 
Ngi xile Ngunda; 
Kadingu, ndd n'6." «• 

O muhatu uembile ud : 

*< Ngunda mona ; 
Kadingu mona ; 
Papa, Ngunda, 
Kadingu, tui' etu." 

O Samba uazangula kitutu kia mbala; ua ki takula boxi. O 
munume d uabixila-bu; uasange o mbala boxi. Uala mu nona ni 
kuimba : 

" Nonon'6 ! Kidima, kelekexi." »« (Luiadi.) 

O mbala iabu. Uzanguka ni kuimba ding; : 

** Ngi xile Ngunda ; 
Kadingu, ndd n'l" (Luiadi.) 

O muhata uavutuile ni kuimba u£ : 

<* Ngunda mona ; 
Kadingu mona. 
Papa, Ngimda, 
Kadingu, tui* etu." 

Ngana Samba and ifie Ma-kiski. gg 

He built her a house ; she entered. After some years had passed, 
she had begotten with him three male children. One day the Ma- 
kishi gather themselves outside; they are making a plot, saying: 
"To-morrow we will eat one child." The children heard; went, 
told their mother, saying : " They are making a plot to kill us," The 
children, their names : the eldest, Ngunda ; the second, Kadingu ; 
the third. Papa. They slept. 

In the morning, the woman said : " I am sick ; I cannot go to the 
fields to hoe." Her husband said to her : " Stay (here) ; to-day I '11 
find thee (again)." The people all went to the fields. 

Samba, when she saw (that) in the village there was nobody ; there 
are (only) little children, she packed all her things and all her seeds ; 
she started. She makes go ahead her two children, the baby she 
carries it on back. They enter the road. 

The children of the Ma-kishi are going to call the husband of 
Samba, saying : " Samba, she has run away." The husband of Samba 
left work quickly ; he arrived at the house : Samba is gone. 

He takes the path, where Samba passed. He sees her passing 
afar off. He begins to call her, saying and singing : 

" Me leave Ngunda; 
Kadingu, go with him. 
Me leave Ngunda; 
Kadingu, go with him. 
Me leave Ngunda; 
Kadingu, go with him."'*' 


sang too : 

"Ngunda (is) a child; 
Kadingu is a child ; 
Papa, Ngunda, 
Kadingu, let us go." 

Samba took up a cracked calabash of millet ; she threw it on the 
ground. Her husband arrived there; he found the millet on the 
ground. He is picking up and singing : 

" Pick, pick up ! A fruit, don't waste it" (Repeat twice.) 

The millet is finished. He starts, singing again : 

(Repeat twice.) 

" Me leave Ngunda ; 
Kadingu, go with him." 

The woman replied singing also ; 


" Ngunda is a child: 
Kadingu is a child. 
Papa, Ngunda, 
Kadingu, let us go ! " 

loo Folk- Tales of Angola. 

Samba utakula boxi kitutu kia ukoto.^^ O munume £ uabiiila-bu ; 
uala mu nona ni kuimba : 

*' Nonon'6 ! Kidima, kelekexi.*' (Luiadi.) 

O ukoto uabu. Ukuata mu kaiela ni kuimba : 

** Ngi xile Ngunda ; 
Kadingu, nd^ n'6." (Luiadi.) 

O muhatu utambujila, uxi : 

** Ngunda mona; 
Kadingu mona. 
Papa, Ngunda, 
Kadingu, tui' etu." 

Uatakula boxi kitutu kia luku. O dikixi uabixila-bu ; ukuata mu 
nona ni kuimba : 

" Nonon'6 ! Kidima, kelekexi.** (Luiadi.) 

O luku luabu. Ukuata mu kaiela. O Samba uabixila ku ngiji 
ia dikota. Uazauka n'an' 6 kitatu. O dikixi ki abii^ila ku ngiji, 
uasange o ngiji iezala ; k'atena kuzauka. 

O muhatu uabixila ku bata, ku atundile. Ki a mu mona bu 
bata, exi : " Samba ueza. Tuafikile, tuxi * uaf u/ Uendelc kuebi ? " 
Muene uazuelele, uxi : '' Dikixi dia ng' ambetele. Muene ngavuala 
n'£ ana atatu : o iu Ngunda ; o id Kadingu ; o ndenge Papa. Erne 
ngalenge ami.'' O ndandu j£ ja mu tambuluile, ha a mu jibila 

O dikixi, ki avutukile ku bata did, aku'i a mu olela, exi : '' Tua ku 
ambelele, kuma ' tu mu die ; kiziia uleng'd ; ' eie uxi : ' nguamL* O 
kiki mukaji i ualenge 6 n' an' enu." O muene uavutuile: ''Aba, 
eme ngibanga kiebi ? " 

Sabu iabu. Mahezu. 

^^^ Ngana Samba and tlie Morkishi. loi 

Samba throws down a calabash of sesamum. Her husband arrives 
there ; he is picking up and singing : 

" Pick, pick up ! A fruit, don't waste it." (Repeat twice.) 
The sesamum is finished. He resumes pursuing and singing : 

" Me leave Ngunda; 
Kadingu, go with him." (Repeat twice.) 

The woman answers, saying : ^^_ 

" Ngunda is a child; ^^^^| 

Kadingu is a child. ^^H^ 

Papa, Ngunda, ' 
Kadingu, let us go ! " 

She throws down a calabash of Eleusine. The Di-kishi arrives 
there ; begins to pick up, singing : 

" Pick, pick up ! A fruit, don't waste it." (Repeat twice.) 

The Eleusine is finished. He begins to pursue. Samba arrives 
at a large river. She crosses with her three children. The Di-kishi, 
when he arrived at the river, he found the river full ; he could not 
cross over. 

The woman arrived at home, whence she had come. When they 
saw her in the village, they said : " Samba has come ! We thought, 
saying, 'she is dead.' — Where wentest thou.'" She spoke, saying: 
"A Di'kishi carried me away. He, I begat with him three chil- 
dren : this one (is) Ngunda ; this one (is) Kadingu ; the youngest (is) 
Papa. I ran away." Her kindred received her, and for her killed a 

The Di-kishi, when he returned to their home, the others laughed 
at him, saying ; " We had told thee, saying : ' Let us e^t her ; one 
day she will run away ; ' thou didst say, ' I will not.' Now thy wife 
has run away with your children !" He returned : " Well, what shall 
I do ? " 

The story is finished. The end. 

Folk- Tales of Angola. 


Ngatetetele minzangala ia an' a ahetu kitatu, atonokene ukaroba I 
ni makixi. 

Ahetu fne mu ia ku makamb' % a makixi izua ioso, Bu kaxi kia ] 
sanzala i" an' a ahetu ni ia makixi bala dikanga. 

Kizu' eki, an' a ahetu exi : " Ku makamb' etu, ki tufne rau ia-ku, 
mungu tuia-ku." Azekele. Kuaki, exi: "Tui' enu." A di ongola 
kitatu kia. Bala rauku'a umoxi, uala ni kandenge kfi ka raiihatu, 
kexi : "Uami ngiia; ku mu^ne mu i' enu, iziia ioso, kuene-ht?" 
Makota exi : " Nguetuetu." *^ Kandenge uxi : " Uami ngiia." 
Makot' exi : " Bu kaxi bala ngiji ia dikota ; k'utena kuzauka." 
Kandenge uxi : " Kat^ ngail" ^ Makota aiadi ambela muku'S, 
uavu ndenge ^, exi: "Etu nguetuetu kuia ni mon'a ndenge." Kota 
di4 ua mu kuata ; ua mu beta, uxi : " Aku'etu a di tunu i." Asu- 
luka. Kandenge uala mu ku a kaiela ni malusolo. Abixila mu 
njila; kandenge ua a kuata, Makota asakuka ku ema; a mu tala 
ii^ uiza. Kxt : " Eie, mon' a kimi, uajijtla-hi t A ku beta kii ; hanji 
uiza ? Tui* etu kii." 

Akuata mu njila; abixila ku ngiji; azauka. Enda dikanga; aln- 
xiJa bu sanzala ia makamb'i a makixi. Makamb'& a a zalela. Ngft- 
loxi ieza ; a a telekela kudia ; adi. 

O makixi lelu ate pungi ia kujiba an'a ahetu pala ku a dia. Eza 
mu kusungidisa*^ o an' a ahetu; asungila; atubuka. An' a ahetu 
axala kiuana ki4 m'o'nzo. Mundu uoso uazeka kiii ; an'a ahetu azeka, 
o makota atatu. O kandenge, mu mesu mua mu kala xixi. 


Kitangana, uivua bu kanga bu muelu ua 'nzo, i a a zalela, makixi I 
atula. Muene ua di xiba hudi ; noma ua mu kuata. Uivua dingi, ' 
makixi ala rau kuibula m'o'nzo: "Ngingi, ngingi, muazeka kadia?" 
Kana ka muhctu kala mu xingeneka ni muxima, uxi: "Baba ngl- 
banga kiebi ? Ngimba muimbu uahi ? " Diktxi dixi dingi : " Ngingi, 

ngingii muazeka kadia.' 
kakala mu tambujila : 

Kana ka muhetu kajimi tubia bu jiku 

" Tuazeka ; tuaielcele-kii -. 
Muxima ku 'inganga 
Kia ngang' a njila, 
Mbambi tS ! kuma nguiii. 

The Girls and the Ma^kishi. 


I will tell of youths, young women, three, who played (at) friend- 
ship with the Ma-kishi. 

The girls used to go to their friends, the Ma-kishi, all days. In 
the middle (between) the village of the young women and that of the 
Ma-kishi there is distance. 

One day, the young women say : " To our friends, as we are 
wont to go, to-morrow we will go." They slept. It dawned, they 
say : " Let us go." They gather, the three of them. There is one 
of them, who has a little sister, a girl, who says : " I, too, will go ; 
where you always go, all days, what is there ? " The elders said : 
"We won't." ''^ The child said; "I, too, will go." The elders 
said: "In middle there is a large river; thou canst not cross over." 
The child said: "Until I have gone."^ The two elders said to 
the other, who owned the young sister : " We will not go with a 
child." Her elder caught her; she beat her, saying: "The others 
have refused." They go away. The child is following them in 
haste. They stop on the road ; the child overtakes them. The 
ciders turn back ; they see it is coming. They say ; " Thou, child, 
thou art obstinate, why ? They have beaten thee already ; yet thou 
comest ? Let us go now." 

They take the path ; arrive at the river ; cross it. They walk far ; 
arrive at the village of their friends, the Ma-kishi. Their friends 
spread (mats) for them. The evening comes; they cook for them 
food ; they eat. 

The Ma-kishi to-day had made a plot to kill the young women, 
to eat them. They come to have a chat ** with the girls ; having 
chatted, they go out. The girls remain, the four of them, in the 
house. All the people are already asleep ; the girls are asleep, the 
three elders. The child, in her eyes there is wakefulness. 

A while, she hears outside, at the door of the house, where they 
stayed, the Ma-kishi have come. She keeps quiet, hush ! fear has 
taken her. She hears again the Ma-kishi are asking into the house : 
" You, you, are you asleep now .' " '^ The little girl is thinking in 
her heart, saying : " How shall I do now ? I shall sing what song ? " 
A Di-kishi said again : " You, you, are you asleep now .' " The little 
girl put out the fire in fire-place ; she begins to sing in response : 

"We are in bed; are not asleep; 
The heart to the great wizard 
Of ihe wizard of the road. 
Cold, oh I outside red! 

L din 

104 Folk- Tales of Angola. 

Nzala u^ ! kuma nguiii. 
Huinaut! kuma nguiii. 
Jimue uf ! kuma nguiii."** 

Makixi amuangana bu kanga ; aii mu takana o raakudia n'al 
a di tende"^ o nzala. Kitangana, atula ni mbinda ta ualua, ni 
funji. Abana o kana; kana katambuila bu mbandu a muelu. Ma- 
kixi exi: "O ki adia n'ekuta o mona, uia ku kilu; etu ni tuijia ku 
ajiba." Kana katambuta imbamba; ka i bake. Kitangana, uivua 
dingi : 

" Ngingi, ngingi, muueka kadia?" 

■■ Tuazeka, tuazekele-ku ; 
Maxima ku 'iaganga 
Kia ngang' a njila, 
Mbambi € ! kuma nguiii. 
Nzala u^ ! kuma nguiii. 
Huina ue ! kuma nguiii. 
Jimue uS ! kuma nguiii." 

Makixi amuangana dingl. O ki ala mu banga o kandenge i 
makixi, makota k'a k' ijfa; azek'i 

Kitangana, makixi atula dingl Eza ni mbinda ia maluvu, t 
mulele manii *** ku di futa o kana. A mu bana ; uatambula ; uabake 
koko. Kana kexi ni muxima u£: "Nguami kuzeka ; ha ngazeka, 
lelu a tu jiba." Makixi amuangana bu kanga. Makolombolo adidi; 
makixi k'atena dingi kuvutuka. 

Kuma kuaki, mundu uoso uabalumuka. Kana katangela makot^ | 
fi, kexi : " Enu, makot' ami, ki muala mu zeka kiambote, o ima lelu 
iejile bu kanga, enu mua i ivua-jinga.'" Makot' exi: "Eie, kanaka 
kirai, u ndololo ; ^*® kiene mazA ki tua ku vutuila. Etu, iziia ioso i 
tufine mu kuiza kunu, ki tuene mu i ivua ; lelu, eie ua i ivu?" A 
mu bana kingodi. Kandenge uxi : "Kiauaba ki muazuela ; usuku 
uamukui ki uiza, kt muzeke, enu muivua." Makota axikina; anange. 
Kumbi diafu; a a telekela makudia ; adL Akuata ku sungi r 
kamb'i a makixi. Mundu uoso uazeka kid. Makixi t 
exi: "Zekenu kiambote." Ahetu ataia ; azeka bu jihama. 
kieza mu kaxi,^ evua bu kanga ; 

" Ngingi, ngingi, muazeka kadia ? 
Ngingi, ngingi, muazeka kadia ? ' 

Kandenge katuama kutambujila, kexi : 

a lekela,"* ^H 
ma. Kizi^ ^^| 

The Girls and the Ma-kishi. 

Mosquitoes, too ! outside red ! " '" 

The Ma-kishi scatter outside ; they go to fetch victuals, to give to 
those that complained of hunger. A while, they come with a gourd 
of beer and mush. They give to the child; the child receives (it) 
at the side of the door. . The Ma-kishi say; "When the chUd has 
taken, and is full, it will go to sleep ; we then shall know (how) to 
kill them." The child received the things; she put them aside. 
A while, she hears again : 


The child says : 

" You, you, are you asleep now ? " 

■' We are in bed, are not asleep ; 
The heart to the great wiiard 
Of the wizard of the road. 
Cold, oh I outside red \ 
Hunger, tool outside red! 
Thirst, too! outside redl 
Mosquitoes, loo! outside red!" 

The Ma-kishi separate again. What the child and the Ma-kishi 
are doing, the elders do not know it ; they are asleep. 

A while, the Ma-kishi come again. They come with a gourd of 
palm-wine, and a cloth for the child to cover itself. They give her ; 
she received ; put (them) aside there. The child said in her heart : 
" I will not sleep ; if I fall asleep, forthwith they will kill us." The 
Ma-kishi separate outside. The cocks crow; the Ma-kishi cannot 
come back any more. 

Day dawns, the people all get up. The child tells her elders, say- 
ing ; " You, my elders, when you were well asleep, the things to-night 
that came outside, did you ever hear them ? " The elders said : 
" Thou, child, art naughty ; therefore yesterday we sent thee back. 
We, all days that we have been coming here, we did not hear them ; 
now thou hast beard them t " They give her a snap. The child 
said : " (It is) well, what you said ; another night, when it comes, do 
not sleep, that you may hear." The others assented ; they passed 
the time. The sun set ; they cook them food ; they eat. They 
begin night-chatting with their friends, the Ma-kishi. All people 
arc asleep now ; the Ma-kishi leave them saying : " Sleep ye well." 
The women respond ; they lie down on the beds. The day (night) 
has come (to be) in the middle,^ they hear outside : 
" You. you, are you asleep now? 
You, you, are you asleep now ? " 

The child was first in answering, saying : 

io6 Folk' Tales of Angola. 

" Tuazeka, tuazekele-ku ; 
Muxima ku Unganga 
Kia ngang' a njila ; 
Mbambi € ! kuma nguiii. 
Nzala u^ ! kuma nguiii. 
Huina u6 ! kuma nguiii. 
Jimue u^ ! kuma nguiii/' 

Makixi amuangana. Ku ema ku axala ahetu, kandenge ututa 
makota, uxi : " Mua k'ivu ? " Makot' exi : " Tuevu ; k'ukole dingi." 
A d'ibula mu dii, exi: "O kiki, tubanga kiebi?" Muku'4 uxi: 
" Tulenge-enu n'usuku." Aku'4 exi : " Ha tualenge mu kumbi umu, 
tutakanesa ni iama. O kiki tubanga kiebi ? " Exi : '' Tuzeke kii» 
mungu tuijfe kioso ki tubanga." A di xiba. 

Makixi atula dingi ; ala mu kuibula : 

'* Ngingi, ngingiy muazeka kadia?** 

Kandenge kala mu tambujila, kexi : 

" Tuazeka, tuazekele-ku ; 
Muidma ku 'inganga 
Kia ngang'a njila ; 
Ia'»^* mu buabua ixoto.** 

Makixi amuangana. Atakana jimbinda ja ualua ni maluvu, ni 
funji, ni milele. Eza dingi ; ebula bu kanga : 

" Ngingiy ngingi, muazeka kadia? ** 

Kandenge katambujila : 

" Tuazeka, tuazekele-ku; 
Muxima ku 'inganga 
Kia ngang* a njila ; 
la' mu buabua ixoto." 

Makixi abana o ima, i eza naiu. Kana katambula ; kabake koko. 
Makixi aii ; azuela, exi : " O kan' aka k'akolela-hi mu mesu ? '' Ma- 
kolombolo adidi ; k'atena dingi kuiza. 

Kuma kuaki ; makixi eza mu menekena makamb*& a ahetu. Ahetu 
exi : <' Leiu ki tuazekele ; tuala mu kata." Makixi exi : '' Mutu umoxi 
ukata, 1 enu oso muala mu kata.^"^ Ahetu exi: "Etu ene oso 
tuala mu kata." Ala mu nang'd ; kizda kia katatu. 

Kumbi diafu ; ngoloxi iatoloka. A a bana makudia ; adi. Ahetu 
ala mu d'ibula, exi : " Tuenda kiebi ? " Exi : " Tutuama kusungila 
n'4; o ki amuangana, etu ni tulenge." A di taia kitatu ki4, exi: 
"Kiene ki tubanga." Makixi eza mu sungila; ala mu sungila. 
Mundu uoso uazeka;^* makixi alekela ahetu, exi: "Zekenu kia- 
mbote." Ahetu ataia. Makixi atubuka. 

Tke Girls and the McL-kisht. 

"We are in bed, are not asleep; 
The heart to the great wizard 
Of the wizard of the road. 
' Cold, oh ! outside red ! 

Hunger, too! outside red! 
Thirst, loo ! outside red 1 
Mosquitoes, too ! outside red ! " 

The Ma-kishi separated. Behind, where the girls stayed, the child 
taunts her elders : "Have you heard it?" The elders said: "We 
heard ; don't talk loud again." They ask each other, saying : " Now, 
how shall we do ? " Another said : " Let us run away in the night," 
The others said : " If we run away at this hour, we shall meet with 
wild beasts. Thus, how shall we do ? " They said : " Let us sleep 
now ; to-morrow wc may know what to do." They kept quiet. 

The Ma-kishi come again ; they begin to ask: 
" You, you, are you asleep now?" 

The child is responding, saying: 

"We are in bed, are not asleep; 
The heart to the great wizard 
Of the wizard of the road ; 
They are breaking wind." 

sleep ^^A 


The Ma-kishi separate. They fetch gourds of beer and palm- 
wine, and mush, and cloths. They come again ; they ask outside : 
" You, you, are you asleep now ? " 
The child answered : 

" We are in bed, are not asleep ; 
The heart to the great wiiard 
Of the wizard of the road ; 
They are breaking wind." 

The Ma-kishi gave the things that they came with. The child 
received ; put aside there. The Ma-kishi went ; they speak, say- 
ing: "This child, why is it awake as to (its) eyes.'" The cocks 
have crowed ; they cannot come again. 

Day breaks ; the Ma-kishi come to greet their girl friends. The 
girls said : " To-day we slept not (well), wc are sick." The Ma-kishi 
said: " Is one person sick, or are you all sick .'"^^ The women 
said : "We indeed are all sick." They are passing time ; the third 

The sun sets; the evening comes. They give them food ; they 
eat. The girls are asking each other, saying : " How shall we go ? " 
They say : "We will first chat with them ; when they separate, we 
may flee." They agree, the three of them, saying: "So we shall 
do," The Ma-kishi came to chat ; they are chatting. The people 
all have retired;^* the Ma-kishi take leave of the girls, saying: 
" Sleep ye well." The girls respond. The Ma-kishi go out. 


Folk- Tales of Angola. 

Ahetu ku ema ku axala, anomona tuma tui ; a tu fuxika mu 
jihomba,^* Atundu bu kanga; atuamekesa o kandenge ka. Dieji 
diatu. Ala mu kuenda ni nguzu mu njila. Abixilaku ngiji ; asange 
ngiji iezala; k'atena kuzauka ni usuku. Exi : " Kiki, tubanga kiebi ?" 
Ku mbandu a ngiji, kuala kimuxi ; asambela ene oso ku muxi ueni- 
uku. O makota atatu, ene asukila ku pondo la muxi ; o kaodenge 
kasukila boxi. A di xib'S. 

O ku ema, ku sanzala ku atundu, makixi cza k'o'nzo mu kui- 
bula : 

" Ngingi, ngingi, muazeka kadia ? 
Ngingi, Dgingi, muazeka kadia?" 

M'o'nzo muedi budi. Makixi afik' exi : " Azeka." Anomona 
raakongolo a tubia ; akondoluesa inzo ioso : inzo iauama. O jintbi- 
nda ja maualua, jala m'o'nzo, jala mu baza ni tubia. O makixi, ki 
evuojimbinda jala mu baza exi: "Ene atu ala mu jokota." Ala 
mu kuolela : " Hahd ! hahi ! hamene tudia mbunda, mbunda ia make- 
nia."^^ Inzo iabuila ; eza mu tala bu utoka ; asanda-bu : jimbinda 
jala-bu ; atu k'amueneka. Kia a iibila ; ala mu zuela, exi : "Mbunda 
iaia ! mbunda iaia ! " 

Akutuka mu njila; atala manianiu"" mu njila. Iduiai'i; alamu 
kaiela n'usuku ueniu. Abixila ku ngiji, ku ala ahetu. 

Kuma kuaki ; atala mu muxi : id. Makixi exi : " Mbunda iiii ; 
mbunda iiii." An' a ahetu exi: "Uau^! tuabulukile ; o kiki ki a 
tu landula, tuandala kufua." Makixi akuata makiia ; ala mu koka 
o muxi ni kimene. An' a ahetu ala mu kuimbila bu lu dia rnuxi^ 

"AI ogimbu! a! ngimbu! 
Bukuta ! 

TiJandula ngimbu, 
Ku einbu." 

O makixi asuina kukoka. O Kikuambi uala mu zunga bulu ; an' 
ahetu exi; "Tata, Kikuambi, tu bulule; tui ku fute^ ku bata," 
Kikuambi uxi : " Nguamiami ; k! mu4xikina ku ngi futa." Exi : 
"Tuaku diondo; tui ku futa." Kikuambi uala mu zung'4 ; kl ki 
mu kuatela kima. An' ahetu ala mu mu bomba : " Tata, eie Kikua- 
mbi, u tu ehelcla, ni tufu ."™ Ha ua tu bulula, amanii etu*** a 
ku futa. Ha k'a^iikina ku ku futa, etu ene tutena ku ku futa." 
Kikuambi uxi : " Kiauaba." 

Uazangula mutu umoxi ku muii ; ua mu tula ku sambua. Uavu- 
tukila dingi mukud, kadi ; ua mu tula ku sambua Uavutukila ] 



The Girls and ihe Ma-kiski. 


e you asleep now ? 
e you asleep now ? " 

The girls, behind where they stayed, take their little things ; they 
wrap them in their bosoms.^'' They go outside ; they send ahead 
their little sister. The moon shines. They walk with strength on 
the path. They arrive at the river ; find the river full ; they cannot 
cross by night They say : " Now, how shall wo do ? " By the side 
of the river, there is a large tree ; they all climb on that same tree. 
The three elders, they get up to the top of the tree ; the child gets 
up beneath. They keep quiet. 

Behind, in the village whence they came, the Ma-kishi come to 
the house to ask : 

" You, you, a: 
You, you, a: 

In the house there is silence. The Ma-kishi think, saying : " They 
are asleep." They take brands of fire ; they surround all the house ; 
the house is aflame. The gourds of beer, that are in the house, 
explode with the fire. The Ma-kishi, hearing the gourds, that are 
bursting, said : "They are the people who are roasting." They are 
laughing: " Haha t haha! to-morrow we shall eat meat, meat of 
delicacy." The house is consumed ; they come to look in the ashes ; 
they scratch them ; the gourds are there ; the people fail-to appear. 
It displeased them; they speak, saying: "The meat is gone, the 
meat is gone !" 

They go to the path ; they look for the tracks on the road. They 
too go ; they pursue that same night. They arrive at the river, 
where are the girls. 

Day dawned ; they looked into the tree : here they are. The 
Makishi say : " Meat here ; meat here," The girls say : " Woe ! we 
had escaped ; now that they followed us, we are going to die." The 
Ma-kishi take (their) hatchets ; they are felling the tree from early 
morning. The girls begin to sing in top of the tree, saying : 
" Oh ! hatchet 1 oh ! hatchet I 
Do break ! 

We shall replace hatchet 
At home." 

The Ma-kishi are hard at felling. The Hawk is circling in heaven ; 
the girls say : " Please, Hawk, save us ; we shall pay thee at home," 
, The Hawk said: "I will not; you will refuse to pay me." They 
say : "We beseech thee ; we will pay thee." The Hawk is circling 
on ; he does not care a bit. The girls are imploring him : " Please, 
thou Hawk, wilt thou abandon us to die ? If thou savest us, our 
mothers will pay thee. If they refuse to pay thee, we ourselves can 
pay thee." The Hawk said : " Well." 

He took one person from the tree ; he set her down on the other 
side. He came back again for another, the second ; he set her down 

HO Folk-Tales of Angola. 

mukui, tatu ; ua mu tula mu sambua. Kuaxala kandenge ka. 
makixi asuina kukoka; muxi uanienge kid. Makot' atatu, ala ku 
sambua, exi : " Aiu^ ! ndenge etu uandala kuf iia. Kikuambi, lenga ; 
mu zangule ni malusolo." Kikuambi ubixila ku muxi; uzangula 
kana; muxi uabu. Makixi abuila;^' a di zuelela, exi: " Mbunda 
iaia;" exi: " Mbunda iaia," 1 

Kikuambi utula kana ku sambua, uxi : " Kiebi ? ku ngi futa," 
An' a ahetu exi : " Tata, tuasakidila ; ua tu bulula. Baba, ki tuala ni 
kima kia ku ku futa. Eie muene umona^^ o kizila ki^ n' u tu sange 
ku bata, etu ni tu ku futu." Kikuambi uaxikina. 

An' a ahetu akutuka mu njila; ala mu xikina ndenge a, exi 
"Ndenge etu, mazadind, tua mu betele ngoho ; manii kidt kiAj 
mucne ua tu bana o mueniu." 

Abixila ku bata did ; asange adi 4. A a tudiia ioso i amono, en* 
"Ndenge etu ua tu bana o mueniu; ni Kikuambi u£, muene ua 
bana a mueniu." Adi i exi : " Kiauaba." A di xib' i. 

Abanga izua iiadj, Kikuambi uatula, uxi : " Ngi fute-enu kid.' 
Exi: " Kt tutena ku ku futa bu maku; cie muene, jisanji jiji, di 
nomuene." Kikuambi uaxikina. 

Ni kiki ki kiaxalela: Kikuambi, kifne mu kuata o jisanji, m'ukulu 
k'akexile mu kuata jisanji, uakexile mu dia mahoho ni tunjila ngoho. 
Kia mu kuatesa-jiu, mudimu^^ u^, u abanga. 

Ngateletele musoso ; mahezu. 



Muhetu uavualele an"6. Ki azuba kuvuala an'e, ana akulu. 

Pai 4 uafu. Umoxi, dikota, uixi : " Ngi di longa o ufunu 
ukongo." O ndenge uixi : " Ngi di longa uami o ufunu ua ukongo." 
Azangula o mauta ; id aia, kat^ mu mbole. Kana k'amond xitu. O 
mvula ii iza ; exi : " Tulenga o mvula. " 

Alenga; eza mu 'nzo ia makixi ; abokola. Asange-mu mbanza** 
ia makixi; id axika. Dikixi iii uiza; uambata pakasa*** jiiadi.** 
Uibula se : " Iii ne, uoloxika o mbanza ? " Uivila mueniomo, kuma : 
"Se u mukua-nguzu, bokola m'o'nzo, ukala huta ia jimbua jami." 



The Children of tlie Widmo. 1 1 1 

on the other side. He came back for another, the third ; he set her 
down on the other side. There remained their child. The Ma-kishi 
work hard at felling ; the tree is bent already. The three elders, 
who are on the other side, say : "'Woe! our child is going to die. 
Hawk, hasten, take her up in haste." The Hawk arrives at the 
tree; takes up the child; the tree falls. The Ma-kishi are disap- 
pointed ; ^' they speak, saying : " The meat is gone ; " saying : " The 
meat is gone." 

The Hawk sets down the child on the other side, saying : " How 
about paying ? " The girls said : " Sir, we are thankful ; thou hast 
saved us. Here, we have nothing to pay thee. Thou thyself shalt 
see thy day and find us at home, we, that we pay thee." The Hawk 

The girls entered the road ; they are giving right to their child, 
saying ; " Our younger, before yesterday, we beat her wrongly, for 
truth was hers ; she saved (us) life." 

They arrived at their home ; they found their parents. They 
announced to them all they had seen, saying : " Our younger has 
saved our life ; and Hawk too, he has saved our life." Their parents 
said : "Well," They are silent. 

They spent two days, the Hawk arrived, saying : " Ye pay me 
now." They said: "We cannot pay thee into (thy) hands; thou 
thyself, the fowls are here, help thyself." The Hawk assented. 

And thus it remained : the Hawk, who is wont to catch fowls, of 
old he did not catch them ; he was eating locusts and small birds 
only. What caused him to catch them, his job, that he once did. 

I have told the story ; finished. 


A woman gave birth to her children. When she had finished 
giving birth to her children, the children grew up. 

Their father died. One, the elder said: " I will learn the craft 
of hunting." The younger said: "I will learn also the craft of 
hunting." They took up the guns ; they go, until (they are) in the 
woods. They see no game. The rain comes on ; they say : " Let 
us flee from the rain." 

They run ; they come to a house of Ma-kishi ; they enter. They 
find in it a mbanza *" of the Ma-kishi ; they play. One Di-kishi 
comes ; he carries two buffaloes.^ He asks ; " Who (is) he, who is 
playing the mbanza?" He hears in there, saying; "If thou art a 

iia Folk-Tales of Angola. 

Muene uasukila bu kaDga. Dikixi diamukui iu uiza; uambata ufi 
jipakasa jitatu. Uebula o muku^, uala bu kanga, kuma : " M'o'nzo 
inii ualenge -rau ? ■' Uxi : "Ngalenge atu kiiadi, ala-rau. Amesena 
ku tu jiba pala kudia kua jimbua ji." AmukuA \k eza ul, ni soba il 
Soba uibula, kuma: "M'o'nzo, inii nua!enge-mu? " Exi : "Etu 
tualenge-mu atu kiiadi, amesena ku tu jiba." 

O soba uabokola ; uamenekena, kuma : " Tundenu bu kanga." O 
atu kiiadi exi : " Ki tutenetu kutunda bu kanga." Soba uexana aku' 
enji,'" kuma : "A tundisienu bu kanga," Azuba ku a tundisa. 

O dikota, iii uaxikama ; o ndenge, iu ulua ni makixi. Uajiba 
makixi kiuana. Kuaxala nake dia makixi Uajiba dingi kiuana. 
Ndenge u€ uaxikama. 

Dikota ualendela ue ; uajiba o kiuana kiaxala-bu. Uakuata o soba; 
u mu batula o mutue, Buabingana dingi mutue; ubbatula dingi. 
Buabingana dingi uamukuS. O dikota uxi: "Tu mu tenetu;*^ 
tuxikame hanji." 

Dikota uabiluka nguingi, DikLxi u mu zangula ; ueminia. O 
nguingi uia ku^tala mu miiiima^^ if, se muala jisabi ja jinzo ji. Ua 
jisange; uajikatula; uatundu, Ndenge, uabingana-ku, uabatula o 
mutue ua dlkixL Dikixi diafu. 

Ajikuile o jinzo. Asange-mu abika ; a a bana kudia. Abandaku 
sabalalu angaajikula-ku. Asanga-ku jingana ja ahetu jitatu, anga a 
a bana kudia uf. Exi: "Tukal'etu kid benobo." 

Ku axala, manii i uaia ku 'xi iengi ni tuana tu£ tutadi. O manii 
%. uixi : " O kudia, ku tuolodia, ki ku tu tenetu.^ KAxangienu 

Aii mu jibuinii ; ajimbidila. Eza m'o'nzo ia ngene, ia kaveia. 
Evile o kaveia, kuma : " Enu nu an' ami ; ndenu mu jihuinii." Aii 
mu jihuinii; eza ni jihuinii. Adi ; azeka; abalumuka. Kuala' o 
kaveia: "Ndenu dingi mu jihuinii." Aii mu xanga. O ndenge, ia 
muhetu, uai ni huinii j6 ; o dikota uaxala. 

Uaanga difundu"' pai S, uxi: "O jihuinii nuoloxanga palanii?" 
" Manii kia, papaii." Pai a uxi : " Loko ngu ku ambela, kioso a ku 
tuma ku menia." Dikota uvutuka u€ ku^ kaveia. 

Ua a ambela : " Ndenu mu tek' o menia," Dikota ni ndenge aii 
ku menia. O ndenge uateke o menia ; ueza. Dikota uaxala, uixi : 
"Pai etu, ng' ambele kid," Pai 4 uxi: "O kaveia, loko ki 4ta o 
menia bu jiku; ki a ku ambela kuma 'tala o menia, se matema,' eie 

Tlie Children of the Widow. 


strong man, enter the house, thou shalt be food of my dogs," He 
stopped outside. Another Di-kishi comes ; he also carries three buf- 
faloes. He asks the other, who is outside, saying : " In the house, 
what didst thou flee from .' " Says he ; "I fled from two men who 
are in it. They want to kill us for food for their dogs." Others 
they come too ; also their chief. The chief asks, saying : " In the 
house, what did you flee from ? " They say : " We fled from two 
men, who want to kill us." 

The chief entered ; greeted, saying : " Be gone, outside." The two 
men said: "We cannot go outside." The chief called the others, 
saying : " Put thera outside ! " They manage to put them out. 

The elder, he sits down ; the younger, he fights with the Ma-kishi. 
He kills four Ma-kishi. There remain eight Ma-kishi- He kills 
again four. The younger too sits down. 

The elder conquers too ; ke kills the four who remained. He 
takes the chief ; he cuts off his head. There succeeds again a head : 
he cuts it again. There succeeds further another. The elder says : 
"We cannot (kill) him ; let us sit down, please ! " 

The elder becomes a bagre-fish. The Di-kishi takes him up ; he 
swallows (him). The bagre goes to look into his hearts,^ whether 
there are the keys of their houses. He finds them ; he takes them ; 
comes out. The younger, who succeeded him, he cut the head of 
the Di-kishi. The Di-kishi died. 

They opened the rooms. They found (in them) slaves ; they gave 
them to eat. They go up to the upper story and open there. They 
find there three ladies, and they give them to eat, too. They say : 
" Let us live now here ! " 

Where she stayed, their mother had gone to another country with 
her two little children. Their mother said : "The food, which we 
are eating, it is not sufficient for us. Go to fetch firewood." 

They went for the firewood ; they went astray. They come to the 
house of a stranger, of an old woman. They hear the old one, saying : 
" You (are) my children ; go ye for firewood." They went for fire- 
wood ; they came with firewood. They ate; they slept; they got up. 
Then the old woman : " Go ye again for firewood." They went to 
cut The younger, a girl, went with her firewood ; the elder stayed. 

He finds his deceased father, saying: "The firewood, you are 
cutting it why.'" "I don't know, father," Their father says: 
"Directly I will tell thee, when they send thee for water." The 
elder returns also to the old woman. 

She tells them : " Go ye to get the water." The elder and the 
younger went for the water. The younger got the water ; came 
(home). The elder stayed, said : " My father, tell me now." His 
father said : " The old woman, forthwith when she puts the water 

114 Folk- Tales of Angola. 

uamba kuma ' ngcjiami.' Kioso ki atala o menia o kaveia, eie u mH 
xinjika mueniomo ; u mu bondeka o mutue mu menia matema." 

O dikota, kioso ki a mu ambela pai 3, kiene ki abange. Ualundiil 
o kaveia, ua mu jikila mueniomo mu menia ; o kaveia anga ufua. 

Kota ni ndenge abokola mu 'nzo. Akatula-mu kitadi kioi 
Alenge 4 ku4 manii k. 



Muhatu uexile n' an' e kiiadi. Biiiza Kaholongonio ka mutue ua 
mutu, uamesena mon' e umoxi ua ndenge pala ku mu sokana. Mona 
ua dikota anga u ka zangula, anga ukatula utokua, anga u mu nokena 
nau. Ki azubile ku mu nokena utokua, anga u mu texi mu dizangi 
K'axidivilS 383 kima pala kusokana ndenge e. 

Muene koxi a menia ubiluka Kianda. O kimenemene anga uiza 
mu zuela ni manii 3, ua mona muenii, uixi : " Ngamcsena mon' e 
pala kumu sokana." Manii 4 anga utambujila. Ki azubile kutambu- 
jila, o Kianda anga uambata o muhetu, anga uia n'e koxi a menia. 
Ki azubile kuia n'^ koxi a menia, anga u mu zuika kiarabote ni jiko- 
lodi^*^ bu xingu ni mu maku. Ki a mu zuiklle, anga uiza n'd ku 
bata dia manii d, anga u mu bekela pipa ia viniu, anga ukatula dikuba 
dia fazenda, u mu bana-diu. Ki abekele o im' eii, o muhatu anga uia 
ku bata dia munume c, anga akal'a, akal'S. 

O diiala anga ukatula kalubungu ; u ka bunda boxi. Butunda 
abtka avulu, anga buiza kii jinzo pala abika. 

Ki azubile o im' eii, o muhatu inga uiza uimita, anga uvuala. O 
mona anga ufua. 

O diiala anga uamba kiki, kuma: "Mon' ami id uafu 6. Manii 
enu k'eze-bu ng(5 bu tambi." Manii k anga uiza, o diiala ki exile mu 
kina. Muene ki asakuka, utala ku polo manii a muku'avalu kfi. Ki 
atalele anga ui'e ku bata die, anga uambela mukaji h, kuma: " Nga 
ku ambelele kii^ ? kuma ' mon' ami uafu ; bu tambi manii enu k'ez6- 

Ki azubile o kuzuela, ukatula o kalubungu anga u ka bunda boxi. 
Jinzo joso anga jiia mu kalubungu. Bu akexile sanzala anga busa- 

The Kianda and the Young Woman. 1 1 5 

on fire-place ; when she tells thee, saying, ' Look the water, whether 
it is boiling/ thou shall speak, saying : ' I don't know.' While the 
old woman looks at the water, thou shalt push her into it ; shalt 
plunge her head into the boiling water." 

The elder, as his father told him, thus he did. He pushed the old 
woman, held her down there in the water ; the old woman then died. 

The elder and the younger entered into the house. They took 
out of it all the money. They ran away to their mother. 

The end. 


A woman was with her two children. There came Skull of the 
head of a man, who wanted one of her daughters, the younger, for to 
marry her. The elder daughter took it up and took ashes, and 
filled (its apertures) with them. When she finished smearing it 
(with) ashes, then she threw it into a lagoon. It was no good to 
marry her younger sister. 

The same under the water became Kianda. In the morning, then 
he comes to talk with the mother of that same daughter, saying: 
"I want thy daughter to marry her." Her mother then assents. 
When she finished assenting, Kianda then carried off the woman 
and went with her under water. When he had done going with her 
under water, then he dressed her finely with strings on neck and 
arms. When he has dressed her, then he comes with her to the home 
of her mother, and brings her a barrel of wine, and taking a bale of 
cloth, he gives her it. When he brought these things, the woman 
then went to the house of her husband, and they stayed and stayed 

The man then took the kalubungti ; he knocked it on the ground. 
There came out many slaves, and there came at once houses for the 

When these things arc finished, the woman then comes to be 
pregnant and gives birth. The child then dies. 

The man then speaks thus, saying : " My child is dead here. Thy 
mother, let her not come to the funeral." Her mother then comes, 
as the man was dancing. He, when he turned, saw, in front, the 
mother of his consort. When he had seen, then he went to his 
bouse, and told his wife, saying: " How did I tell thee? saying 'my 
child is dead ; thy mother (need) not come to the funeral ' .' " 

Whfn he had finished speaking, he takes the kalubungu, and 
knocks it on the ground. The houses all then go into the kalu- 


ji6 Folk-Tales of Angola. 

buka iangu. Ki azubile, o diiala anga ui'£ kuosokuoso. Muhatu \ 
mu kaiela, kuoso ku oloia o diiala, anga ukala mu kuimbila, uixi : 

" MuQumc ami ua henda ! Munume ami ua heada ! " 
Atu ala bulu anga akala mu tambujila : 

"E! lendenu ^! Mbengela kende xibu."*** 

O diiala anga usanga buama, bu ala kiditadi kionene, kiala ni 

dibitu. Muene ubokola moxi a ditadL O muhatu k'a mu mueni^ 

dingi. Anga uvutuka kuoso ku alundu, anga uia ku bata dia manii 4. 


Ki abixidile ku bata dia manii S, anga ufua ; maaii i ug anga u£i 
ni atu oso afua uA.** 

Buaxala ng6 mutu umoxi, ua muhatu. 16 uaxala mu o'nzo i^. 
Dikixi anga diza anga u mu ambata ; uia n'& ku bata di£. Anga 
akal'd. O muhatu anga uiza uimita ; uvuala mona. Uatundile mutue 

Muhetu anga uimita luamukui ; dikixi anga u mu ambela kiki : 
"Se uvuala dingi mona ua mutue umoxi, ngi ku ixanena aku' etu 
pala ku ku dia." O muhatu anga uvuala mona ua mitue iiadi. 

O muhetu anga uambata mon'£ ua mutue umoxi, anga uleng'£. 

Usanga jinzo, anga usuama mueniomo. Bue.\i!e mu bita dikixi, anga 
uivua o dizumba dia mutu. Dikixi anga ubokola mu o'nzo ; usanga 
o muhatu uazeka, anga u mu dia ni mon' e, kiiadi ki4. 

O inzo anga ibiluka inzo ia makixi. 



Tuateletele a-Uoua ^ kiuana ; ua makota aiadi, ni ndenge jiiadi. 
Na Kimanaueze kia Tumb' a Ndala, kilundu kia makamba. uatunga, 
uasoma. Uavuala an' £ kiuana ; ahatu ene oso. Kana dingi raon' a 
diiala. Ene oso, mama i£ imoxi. 

Dikota, ki cza mu di luka,^ uxi : "Eme Uoua." O ndenge £, ia 
mu kaiela ku kunda di6, uxi : " Eme Uoua." Pange 5, ia katatu, 
uxi: "Eme Uoua." Kasule ki, kauana, uxi: "Eme Uoua." Akui 
exi : " O dijina dimoxi, di mua di luka, m'upange uenu kiuana. A 
m' ixana kiebi?" 


Tlu Four Uouas. 


1 bungu. Where there was a village, then there sprouts the grass. 
When he had finished, the man then goes away, anywhere. The 
woman follows him, wherever the man is going, and she keeps on 
singing, saying: 

" Husband mine of love ! Husband mine o£ love ! " 

People who a 

; in heaven, then keep answering : 
in ye, run ! Soon is gone the dry seasc 

The man then finds a place where there is a large rock, that has a 
door, He enters inside the rock. The woman saw him not again. 
And she returned where she came from, and went to the home o£ 
her mother. 

When she arrived at the home of her mother, then she died ; her 
mother also then died ; and all the people they died too.^ 

There remained only one person, a woman. She remained in her 
house. A Di-kishi then comes and he carries her off ; goes with her 
to his house. And they live together. The woman then becomes 
pregnant; she gives birth to a child. It came out (with) one head. 

The woman then conceived another time ; the Di-kishi then said 
to her thus : " If thou bearest again a child with one head, I shall 
call our folk, to eat thee." The woman then bore a child of two 

The woman then carried her child of one headj and ran away. 
She finds houses, and hides there. There was passing a Di-kishi, 
and he scents the smell of human beings. The Di-kishi then enters 
into the house ; he finds the woman asleep, and he eats her with her 
child, both of them. 

The house then was changed into a house of Ma-kishl 


We will tell of the four Uouas,^ of the elder two, and the younger 
two. Na Kimanaueze kia Tumb' a Ndala, favorite of friends, built, 
lived. He begat his four children; all females, There came no 
male child. They all (had) one mother. 

The eldest, when she came to name herself,*^ said : " I (am) 
Uoua." Her younger, who followed her behind, also said : " I (am) 
Uoua." Their sister, the third, says : " I (am) Uoua." The young- 
est, the fourth, says : " I (am) Uoua." The other people say : " The 
name is one, that you called yourselves, in your sistership of four. 
How shall they call you ? " 

Ii8 Folk 'Tales of Angola. 

Akulu; eza mu itala"* la kusakana. 

Kucza diiala mu beka, kui Uoua ua kota. Ene inzo imoxi, ia 
nnzangala,™* A mu bake mu kijima. Kumbi diafu, A tnu tele- 
kela kudia; uadi. Usuku ueza; diiala diatubuka; diaii m'o'nzo ia 
an' ahetu. 

Uxi : " Ngoloxi, enu, jingana." An' ahetu a i *<" tambula exi ; 
"Ngoloxi ifii." A mu zalela dbcisa boxi ; uaxikama. An' ahetu a 
mu nangesa, exi : " Uanange kiebi, mon' a diiala ? " Muene uxi : *" 

" Nganange munangi "" a nzamba. 
Ngasete museli a kiela. 
Niamba katenguna, a mu asc. 
Njila kafufuka, a i ende!a.*>* 
Kangalafa ka masangu, kudia kua jinjWa.*" 
O milemba oi mibangu, kijiagisa kia dlbata.*** 
Mu tuada, tu an' a nguvu; 
Mu ngela, tu an' a Nguvulu.""* 
O man' a diiala, ha ua di fulila, 
Dibeka ku kiasu.*" 
Mbamba, mbamba; xibata, xibata: 
Mbamba, tua i kuateie, makembu ; 
Xibala, tua i kuateie, usalajcndu.*" 
Makania azekele bu hete ; 
Maluvu aiekelc mu kobo i *"' 
Makania, telu dia mate ; 
Maluvu. telu dia maka. 
Kuene ku a mu ii o muxtma. Mu maxila,*" jingaoa." 

Ene exi: "Tuaxamenena." Exi; " Tuinange-etu. Kumbi diafu; 
ngoloxi ialembe. Ki uila, uxi : ' ngiia mu ku a bana ngoloxi," tua ki 
ximana, ki uabange. Mahezu ^." Muene uataia, uxi : "A Nzambi." 
Ala mu ta o mak'S. Uxi: " Nga ku endela, eie, na Uoua ua 
kota." *" 

Na Uoua uxi : " Kiauaba. U ngi sakan' eme, u tu sakana el 
oso, kiuana kietu. Ha uedi, uxi eme ngoho, ngi dikota, k'utena ku 
ngi sakana. Kikala tusakana iala dietu dimoxi, kiuana kietu mu 
uana ua mama." Diiala ditaia, uxi: "Eme ngitcna ku mi sakana." 
Ua a bana makania; uai'£ mu kijima ki£; uazekele. 

In, ■■ 

Kuaki ; ill uia ku4 na Kimanaueze, uxi: "Ngeza mu ta maka; 
ngamesena kusakana n' an' 6." Na Kimanaueze uxi : " Kiauaba.- 
Ha uatena kiuana ktS, ngi lembele." O diiala uaxikina, uxi : " N| 
tena, Kiauaba." 

Uvutuka ku bata di^. Uasange pai 4 ; uxi : " Ku ngendele, a ngi 
xikina. A ngi bingi ilembu ia an'ahetu kiuana." Fai 4 uazangula 
mama jiuana ja ngombe; ua mu bana-jiu; uxi: "KAlembe." Uaze- 



The Four Uouas. 


They grew up ; have come to the age of marrying. 
There came a man to woo, to Uoua the eldest. They (were in) 
one house, of virginity.^ They placed him in the guest house. 
The sun died. They cooked food for him ; he ate. The night came; 
the man went out ; he went to the house of the girls. 

He says: "Evening, you, ladies." The girls accept it, saying: 
"This is evening." They spread (or him a mat on the ground ; he 
sits down. The girls entertain him; saying: "Thou spentest (the 
day) how, young man ? " He says : *"' 
" I spent the day as an eltphant spends it. 

1 played, as a player of backgammon. 

The elephant is lame, (because) they shot him. 

The path is worn down, (because) they walked it."' 

A nice bottle of bird-seed, (is) food of birds.*"* 

The wild fig-tree and the Mubangu tree (are) ornaments of a home.*" 

In the East, we are children of the hippo; 

In the West, we are children of the Governor,*"* 

The young man, when he covers himself, 

(Casts) the mantle over the left (shoulder).*" 

Staff, staff ; sword, sword : 

Staff, we took it for ornament; 

The sword, we took it for sergeantship. 

The tobacco slept at head of bed ; 

The palm-wine slept in the glass; 

Tol)acco, (is)the cause of spitting; 

Palm-wine, (is) the cause of talking. 

There is where his heart went. This is the end, ladies." 

They say : " We accept." They say : " Let us pass time. The 
sun is down, the evening dark. That thou thoughtest, saying, 'I 
will go to give them (good) evening,' we praise it, that thou didst so. 
The end." He answered, saying: "(Is) of God." They continue 
their conversation. He says : " I came (because of) thee, thou, na 
Uoua the eldest." *" 

Na Uoua says : " Very well. Thou shalt marry me, (if) thou 
marriest us all, the four of us. If thou thinkest, that (thou wilt 
have) me alone, the eldest, thou canst not marry me. It must be 
that we marry our one man, the four of us in the fourhood (of) one 
mother." The man assents, saying : " I can marry you." He gives 
them tobacco ; he goes to his guest house ; sleeps. 

At daybreak, he goes to na Kimanaueze, saying : " I have come 
to have a talk ; I want to marry with thy daughters." Na Kimana- 
ueze says : " Very welt. If thou canst afford the four of them, bring 
me the price." The man agrees to, saying: "I can. All right." 

He returns to his home. He finds his father; says: "Where I 
went, they accepted me, They asked me for the wooing-presents of 
four girls." His father took up four mothers of cows ; he gave them 
to him, saying : " Go and woo." He slept. 


1 20 Fo//^- Taks of Angola. 

Kuaki, uakatuka. UabiAila ku makou'"* h\ uabana jingombcl 
Atambula. Dilemba"^ dixi: " Erne nga mi bana iziia iuana. Kizilia J 
kia katanu eme ngiza mu benga o mabanga." A mu telekela maniB J 
ia hombo. Uazekele. I 

Kuma kuaki, uvutuka ku bata di4. Uazekele iziia iuana. Kizda J 
kia katanu kieza-bu, diiala uazangula akunji.*" Aia mu takana mft> J 
banga ; abixila. Anange dikumbi. A a telekela hombo ni funjL J 
Ngoloxi ieza ; a a bana mabanga, 

Eza n'a. A a bokuesa rau manzu ^^ 4. Dikota n" inzo \t , ndenge 
n' inzo '\h. ; katatu n" inzo iS ; kasule k5 n" inzo iS. A a jibila hombo. 
Adila mu manzu a ubanga. Izua iiadi iabu. Mundu ua imbalambi j 

uamuangana."^ I 

O diiala ngud kuiza mu manzu a mabanga. IziSa ioso uala mu 
zeka ra'o'nzo ia unzangala. Kizu' eki pai k ua mu ambe, uxi : " Eie, 
na Nzu^, an' a ngene, hanji ki ua a benga, mu jinzo j4 ngu6 kubo- 
kona palahi?" Muene uvutuila pai A, uxi: "Papaii, sonii ja ngi 
kuata, mukonda hanji ki nga a benga, k'adi lua kudia kua mbote. 
Mungu ngiia mu iangu mu mbole; sumba ngijiba-mu kambimbi n' 
adie." Uazekele. 

Kuaki kimenemene, uazangula uta u&, ni poke id, n' imbua id, nTi 
kamoso ke. Uxi: "Tuie mu mbole." Akatuka; abixila mu mbolcj 
Atungu fundu ; abokona. Azekele. i 

Kuma kuakL Na Nzud uia mu ta mibetu ia jipuku. Uatundu-ku;| 
ueza mu fundu id. Uazekele. Aii mu tala mibetu.*" Ajitula jipukuji 
makuinii-a-uana a puku. Avutuka bu fundu. 

Na Nzud uambela kamoso kd, uxi : "Sua mafue a uisu."*'* Ka- 
moso kasu mafue. U.\i : "Kuta mabunda auana a jipuku." Uxi: 
" Kamoso, ngu ku tuma kindaula ku bata. Ubixila n'usuku ; k'uibi- 
xile ni muania. Mabunda auana iA, ambat' 4"^ ku4 akaji ami." ^^m 

Kamoso uai. Utuama Uoua ua kota. Ubokona m'o'nzo, uxi:^^H 
"Dibunda didi, di a ku tumisa muadi, uxi: 'dibunda didi, di akutit^^H 
njimu, kioua ki di jitule.*^' Eme ngaxala kunu ; kt ngitena Iiia ^^ 
kuia.' Muene, muadi, ua ng' ambela, uxi : 'dibunda didi, ki di bane 
na Uoua ua kota ; k'u di tangele o pange jd.' " Kamoso katubuka. 

Uai dingi mui*^ Uoua uamukuS; ua mu jikuila. Kamoso uxi: 
"Dibunda didi, muadi uxi, 'dibunda, di akutu njimu, kioua ki di 
jitule. Eie ngoho, nga ku tumikisa dibunda ; pange \h k'u a 1 
tangele-diu. Eme ngaxala hanji' " Kamoso katubuk'd. ^H 

k A 


The Four Uouas. i: 

In the morning, he starts. He arrives at his parents-in-law's;"' 
he hands the cows. They accept. The bridegroom says : " I give 
you four days. The fifth day I shall come to fetch the brides." 
They cook him a mother of goat. He slept. 

Morning comes ; he returns to his home. He slept four days. 
The fifth day having come, the man took the companions.*" They 
go to fetch the brides ; they arrive. They spent the day. They 
cooked them a goat and mush. The evening came ; they gave them 
the brides. 

They come with them. They introduce them into their houses. 
The eldest has her house ; the younger has her house ; the third has 
her house; the youngest has her house. They kill them a goat. 
They eat in the houses of brideship. The two days are over. The 
band of the companions scatters."" 

The man will not come into the houses of the brides. All days he 
is sleeping in the house of bachelorship. One day his father scolded 
him, saying: "Thou, na Nzud, the girls strangers, since thou hast 
brought them home, in their houses thou refusest to enter, why ? " He 
replied to his father, saying : " Father, shame has held me, because 
since I brought them home, they not yet ate nice food. To-morrow 
I will go to the bush to hunt ; perhaps I may there kill a deer for 
them to eat," He slept. 

When shone the morning, he look up his gun, and his knife, and 
his dog, and his boy. He says : " Let us go to hunt." They start ; 
they arrive in bush. They build a hut ; they get in. They sleep. 

Morning shines. Na Nzua goes to set traps for rats. He comes 
away ; comes to his hut. He slept. They went to look at the 
traps. They loosened the rats ; forty rats. They return to the 

Na Nzui tells his boy, saying: "Cut green leaves." The boy 
cuts leaves. He says ; " Bind four bundles of the rats." He says : 
" Boy, I will send thee directly home. Thou shalt arrive at night ; 
do not arrive by day. These four bundles, carry them to my wives." 

The boy went. He begins with Uoua the eldest. He enters into 
the house, says: "This bundle (is) that which the master sends 
thee, saying, 'the bundle, which the wise bound, let a fool *^ untie 
it.** I remain here, I cannot yet go.' He, the master, told me, 
saying, 'this bundle, go, give it na Uoua the eldest; do not men- 
tion it to her sisters.' " The boy went out. 

He went again to Uoua the second ; she opened to him. The 
boy said : "The bundle here, master says, 'the bundle, which the 
wise bound, let a fool untie it. Thou alone, I sent thee the 
bundle; thy sisters, do not mention it to them. I still remain.'" 
The boy went out. 

122 Folk-TaUs of Angola. 

Uai dingi mui Uoua ua katatu ; ua mu jikuila. Uabokona : 
"Muadi uxi: 'dibunda di akutu njimu, kioua ka di jihile. Dibunda 
didi, eie ngoho nga ku tumikisa-diu ; pange j^ k'u a tangele-diu.' " 
Kamoso katubuk'c. 

Uai dingi mui Uoua ua kasule; ua mu jikuila. Kamoso ked: 
" Muadi uxi : ' dibunda didi, eie ngoho nga ku tumikisa-diu. Di- 
bunda, di akutu njimu, kioua ki di jitule.' " Kamoso ke-ni : " Ngala 
mu i' ami kid. Mungu k'u ngi tange ku pange j^." 

Kamoso kai' * ni usuku. Uabixila ku4 ngana ifi mu rabole. 
Ngana ifi u mu ibula : " Uabange ki nga ku tumu .' " Kamoso kexi ; 
"Kiene ki ngabange." 

Ahatu ku bata, a a tumikisa mabunda, Uoua uadianga uabake o 
dibunda mu kaxa. Uoua ua kaiadi ua di bake mu kaxa. Uoua ua 
katatu uS ua di bake mu kaxa. Uoua ua kauana uxingeneka, uxi : 
" Dibunda, di a ngi tumikisa, uxi ' ka di jitule,' eme ngi di jitula ni 
ngitale kioso kiala-mu." 

Ua di jitula; utala jipuku, jala-mu. Ua ji kubula; ua ji kulula. 
Ua ji te m'o'mbia ; ua ji lambe. Ua ji niange ku musoma ; uosomeka 
rau hongo. Ua di xib'e. Akal'a ku iziia, kuinii dia kizua. 

Na Nzui, uendele mu mbole, ueza ; iii m'o'nzo ia Uoua ua kota, 
uxi: " Beka dibunda, di nga ku tumikisa." Ujikula mukaxa; uno- 
mona dibunda ; u di sangununa. Fuku jabolo joso ; jakituka mandui 

Diiala uatubuk'e; uai mui Uoua ua kaiadi: "Beka dibunda, di 
nga ku tumikisa." Muhatu ujikula mu kaxa; u di nomona; u di 
sangununa, Muala mandui oso. 

Giiala uatubuk'O ; uai mui Uoua ua katatu. Uxi : " Beka di- 
bunda, di nga ku tumikisa." Muhatu ujikula mu kaxa; unomona 
dibunda ; u di sangununa. Muala mandui ngoho. 

Diiala uatubuka ; uai mui Uoua ua kasule. "Beka dibunda, di 
nga ku tumikisa." Muhatu ubalumuka ; unomona musoma mu 
hongo. O jipuku jakukuta. 

Diiala uolela. Utubuka bu kanga ; uixana o mundu u' akua- 
sanzala. Uxi : " Enu, jingana, eme ngele mu mbole. Ngakutu ma- 
bunda auana; nga a tumikisa ahetu, ngixi 'dibunda di akutu njimu, 
kioua ka di jitule.' Eme ngabange kuinii dia kizua mu iangu. Lelu 
ngeza ku bata, ngixi 'enu, ahetu, bekenu mabunda, u nga mi tumi- 
kisa.' Anomona mabunda ; a makota atatu abolo ; o dibunda dia 
kauana, dia kasule, diakukuta. Jipuku j€ jiji. Makota atatu maioua; 
k'adimuka. Ngisakana o kasule." Makota atatu ai'i 


Tlie Four l/ouas. 


He went again to Uoua the third ; she opened to him. He en- 
tered: "Master says, 'the bundle, that the wise bound, let a fool 
untie it. Thou only, I send thee this bundle; thy sisters, do not 
mention it to them.' " The boy went out. 

He went further to Uoua the youngest; she opened to him. 
The boy said : " Master says, ' this bundle, thou only I sent it to 
thee; thy sisters, do not mention it to them. The bundle, which 
the wise bound, let a fool untie it.' " The boy says : " I am going 
now. To-morrow do not mention me to thy sisters." 

The boy went in the night. He arrived at his master's in the 
bush. His master asks him : "Didst thou do as I ordered thee?" 
The boy says : " I did do so." 

The women at home, to whom the bundles were sent, Uoua the 
first kept the bundle in the box. Uoua the second kept it in the 
box. Uoua the third also, she kept it in the box. Uoua the fourth 
thought, saying: "The bundle, that he sent me, saying, 'let her 
open it,' I will open it, that I sec what is in it." 

She opened it ; she sees the rats, that are in. She cleans them 
out ; she shaves them. She puts them in pot ; she cooks them. 
She sticks them on a spit ; she sticks it in roof. She kept quiet. 
They live on some days ; ten days. 

Na Nzui, who had gone hunting, comes; he is in the house of 
Uoua the eldest, saying : " Bring the bundle that I sent thee." She 
opens the box ; takes out the bundle ; she unties it. The rats are 
all rotten ; they have become maggots. 

The man goes out ; he goes to Uoua the second : " Bring the 
bundle that I sent thee." The woman opens the box ; she takes it 
out ; she unties it. In it are all maggots. 

The man goes out ; goes to Uoua the third. Says : " Bring the 
bundle that I sent thee." The woman opens the box; she takes 
out the bundle ; she unties it In it are maggots only. 

The man goes out; goes to Uoua the youngest: "Bring the 
bundle that I sent thee." The woman stands up; she takes o£E 
the spit from the roof. The rats are dried. 

The man laughs. He goes outside ; he calls the crowd of the 
people of the village. He says : " You, gentlemen, I went a-hunt- 
ing. I tied four bundles; I sent them to my wives, saying 'the 
bundle which the wise tied, let the fool untie it.' I made ten days 
in the bush. To-day I have come home, saying, 'you, wives, bring 
the bundles, that I sent you.' They take out the bundles ; those of 
the elder three are rotten ; the bundle of the fourth, of the youngest, 
is dried. Her rats are these. The elder three are fools; they are 
not intelligent. I will marry the youngest." The elder three went 



Folk- Tales of Angola. 

Kiabekesa o kuUa : " Kota ni ndenge k'asakana diiala dimoxi." 
Mukonda o kasule uatambuile makot' e o diiala, mu kooda c 

Bu tua u ivila. Mahezu. 


NganaKamuambata ni ngana Kamuaoibeia *^ akutu o uenji u4;* 
aluia mu Luanda mu la uenji, ni ngamba jS. 

Ate o uenji mu 'xi ia Luanda; akuta o mihamba; azangula. Ai'ft 
kat6 bu 'Ifuangondo.*** Kuala ngana KamuambelS : " Kupatele, 
tui'etu kid." Uixi : " Ngizekedi ami kid." Anange. Atula mu 
ngoloxi : "Kiebi? Kupatele, uanange kiebi?" Uixi; 
ngiami." Azek' i. 

Utula mu 'amenemene: "Tui'etu, kupatele kuamL" Uxi: "N| 
tenami kuenda." Kuala kupatele ku^ : "Tunange etu. Em 
jingamba, ndenuenu ku bata. Ki niuibixila ku bata, iltangedienu 
adiakimi ku Mbaka muixi : ' O ngana Kamuambatd ualukata. Tua a 
xisa bu 'Ifuangondo, ni ngana KamuambeU ni ngana Kamuambati 
Ngana KamuambatS ualokata ; mukui uaxala, u mu talela, kat^ Id 
bua uhaxi.'" O ngamba jai' d. Ene, axala ku dima, anange ft; 
azek' a. 

Kutula mu 'amenemene, kuala ngana KamuambeU uixi : " Kamba 
diami, o uhaxi uavulu. 2a ngu ku ambate, tui'etu." " K'a ng" amba- 
tami." "Makutu m^." Uixi: " Moso, kidi ngazuela. Eme, k'a 
ng' ambatami." Uixi : " Ngu ku ambata muene ; ngalu ku ambel'i I 
Uixi: " Eme, k'a ng' ambatami-ze ; kijila-ze"* kia muiji uami." 


Uixi : " Makutu m^ ; eme ngu ku ambata muene." Ua mu te kiti 
dima. Akatuka . . . kat^ mu Nzenza mui Palma.*^ "Moso^: 
tulukal" " Ngitulukami. Ngakexile mu ku ambel'tj : ' eme, k'al 
ng' ambatami.' O kizua kia lelu, ua ng' ambata, ngitenami kutu>' 
luka." Uazeka n'S ku dikunda, kat^ kuma kuakL Azangula. 

Kutula mu njila, ngana Kamuambeli uamesena kunena, uixi 
" Moso k, tuluka, nginene." " Eme, nga ku ambelele kii ; eme, k'a 
ng' ambatami. O kizua kia lelu, uala ku ng' ambata, ngitenami 
kutuluka." Ngana KamuambeU uanena uemana, 

Akatuka . . . katd mu Jipulungu.*** Kuala ngana Kamuambeli: 
"Tuluka, moso, nginioke."^ Uixi: "Kamba diami, ngitulukami 



Mr. Carry-me-not and Mr. Tell-me-noi. 125 

This brought about the saying : " Elder and younger shall not 
marry one man." Because the youngest took from her elder the 
man, because of her shrewdness. 

Thus far we heard it. Finished. 


Mr, Carry-me-not and Mr. Tell-me-not*™ bound their merchan- 
dise ; *^ they are going to Loanda to make trade, with their carriers. 

They made trade in the city of Loanda; they bind their baskets; 
they lift (them). They go as far as Kifuangondo.*^ Then Mr. 
Tell-me-not ; " Friend, let us go now ! " Says : " Let me sleep 
first ! " They rest. They reach the evening : " How ? friend, thou 
hast rested how .' " Says : " I rested not." They sleep. 

(He) arrives in morning : " Let us go, friend ! " Says : " I cannot 
walk." Then his friend : " Let us rest. You, carriers, go ye home. 

I When you reach home, tell them, the old people at Ambaca, saying : 
'Mr. Carry-me-not is sick. We left them at Kifuangondo, both 
Mr. Tell-me-not and Mr. Carry-me-not, Mr. Carry-me-not is sick ; 
the other remained, to look after him, until the sickness is over.' " ^^H 
The carriers have gone. They, who stayed behind, spend the day ; ^^| 
they sleep. ^^| 

Arriving in the morning, then Mr. Tell-me-not says : " My friend, ^^| 
the sickness is much. Let me carry thee that we may go." " They ^^| 
do not carry me." " Lies thine." Says : " Friend, I spoke the ^^| 
truth. I, they do not carry me." (The other) says : " I will carry I 

thee indeed; I am telling thee so!" He says: "I, they do not 
carry me at all ; it is a law** of my family." 

(The first) says : " Thy lies ! I will carry thee anyhow." He puts 
him on (his) back. They start ... as far as on Bengo River at 
Palma's."' " Friend, get down ! " "I shall not get down. I have 
been telling thee : ' I, they carry me not.' The day of to-day, thou 
hast carried me, I cannot get down." He sleeps with him on (his) 
back until day breaks. They set out. 

Halting on the road, Mr. Tell-me-not wants to do something, says : 
"Friend, get down, that I may do something." "I have told thee 
already ; me, they carry me not. The day of to-day, thou art carry- 
ing me ; I can no more get down." Mr. Tell-me-not did it standing. 
They start ... as far as Pulungo.** Then Mr. Tell-me-not: 
"Get down, friend, that I may rest." He says: "My friend, I shall 
not get down any more." 


Folk- Taiei 

Ngana KamuambeU k'adid kima, k'anud menia. Ngana Kamua- 
mbat& k'anue menia, k'atiid kudia. Akatuka. Atula mu DJila; 
ngana Kamuambel4 ua di bala boxi. Pai jS atumisa o uanda. A a 
longo mu uanda, . . . kat^ ku bata. O ngana KamuambelS, o ngana 
Kamuambata, abange nake diezua.*" Ngana Kamuambeid uafu, 
ngana Kaniuambatck uafu. Mukuil, ngana Kamuambati, uafile ku 
dikunda dia muku^ A a funda, mutu rou mbila ie, mutu mu mbila 

Ki kuxalela, k' o lo dia mundu, o mutu uevua ki azuela mukuS: 
"Ete, raoso, kienieki k'u ki bange; ki ku bekela maka," ki uixi "k! 
kiA ngi bangami kima," uele. 

K' o lo dia mundu, mutu uevua muku4 ; eie u^ uevua muku'enu 
ki azuela. Eie, k'uvu^ mutu, u kiama kia muxitu; umona ngi5 i ku 
dia, i ku tanga k'u i moni.**' 

Kiebi ? ngana jami ja ahetu. Eme ngateletele ngana Kamua- 
mbatd., o kamusoso kg. La kauaba, la kaiiba, ngana jami ja mala, 

Mahezu . . . "maNzambi." 


Tuateletele Miitelembe ni Ngunga.*^ 

Mala aiadi, kota ni ndenge, exi : "Tuie mu mbole." O ndenge, 
muene uala ni jimbua jg jiiadi ; o ifii jina did Mutelembe, o ii'ii jina 
difi Ngunga. Akutuka ; abixila mu mbole. Atungu fundu ; abo- 
kona ; akal'l 

Ndenge iaia mu ioza o jixitu, o dikota kana. Abange mbeji, 
ndenge uxi: "Kota tui" etu kia ku bata." 

Azangula. Dikota uxingeneka uxi : "Tuejile mu mbole, Mon'a 
ndenge, muene uajiba o jixitu; eme, ngi dikota, kana. Ki ngibixila 
ku bata, sonii ji ngi kuata." Uajiba ndenge L Uanomona o midia 
ia ndenge 5; ua i bana Mutelembe. Mutelembe ua i nuha; ngu&. 
Ua i bana imbua iamukui, Ngunga ; ngu6. Uazangula o muhamba 
ua xitu. O jimbua jatale ngana id a mu jiba ; jikala mu kuimbila : 

" Ndala ia kota 
Ni Ndala ia ndenge, 

Mu dia akuA. 


Mutelembe and Ngunga. 


Mr. Tell-me-not eats nothing, drinks no water. Mr. Cany-me-not 
drinks no water, cats no food. They start. They halt on the road ; 
Mr. Tell-me-not falls on the ground. Their fathers sent a hammock. 
They put them in the hammock ... as far as home. Mr. Tell-me- 
not, Mr. Carry-me-not, they made eight days. Mr. Tell-me-not died, 
Mr. Carry-me-not died. The one, Mr. Carry-me-not, died on the back 
of the other. They buried them, (one) man in his grave, (the other) 
man in his grave. 

If there is left, on the face of earth, somebody who hears that 
another says: " Thou, friend, do not do this; it will bring thee 
trouble," if he says "It will not do me any harm," he is wrong. 

On the face of the earth, one listens to another ; thou, too, shalt 
listen to thy companion when he speaks. Thou, who dost not listen 
to any one, art a beast of the forest ; thou shalt find only what will 
kill thee, what thee will report thou shalt not find. 

How is it, my ladies ? I have told of Mr. Carry-me-not, his story. 
Whether good, whether bad, my gentlemen, I have finished. 

The end . 

"is of God." 


We will tell of Mutelembe and Ngunga. 

Two men, elder and younger, say : " Let us go a-hunting ! " The 
younger, he has his two dogs ; this one, his name (is) Mutelembe, 
this one, his name (is) Ngunga, They start ; they arrive in game- 
ground. They build a hut ; they go in ; they stay on. 

The younger is (always) shooting the game, the elder none. They 
spent a month, the younger says : " Elder, let us go home now ! " 

They start. The elder thinks, saying : " We came a-hunting. 
The child, he killed the game ; I, the elder, not. When I arrive a1 
home, shame will take me." He kilted his younger. He took out 
the bowels of his younger ; he gave them to Mutelembe. Mute- 
lembe smelled them ; he refused. He gave them to the other dog, 
Ngunga ; he refused. He lifted the basket of meat. The dogs 
looked at their master (who was) killed ; they begin to sing : 

" Ndala the elder 
And Ndala the younger. 
They went into the world 
To destroy others. 

128 Folk 'Tales of Angola. 


Mutelembe ni Ngunga ; 
A a texile midia ; 
NguA ku i dia." 

Ndala ia kota uatula o muhamba ua xitu boxi; uajiba imbua 
imoxi. Uxi: "Janda ku ngi tanga ku bata, jixi 'muene uajiba 
ndenge &' " Uazangula muhamba ; usnluka. Imbua, i ajiba, iiii iza 
dingi ni kuimba : 

" Ndala ia kota 
Ni Ndala ia ndenge, 
£le mu ngongo 
Mu dia akui. 

Mutelembe ni Ngunga; 
A a texile midia ; 
NguA ku i dia.*' 

Uatula dingi o muhamba ua xitu boxi ; ua ji jiba jiiadi. Uakande 
kina ; ua ji vumbika. 

Uzangula; usuluka. Jimbua ji jiza dingi ni kuimba: 

" Ndala ia kota 
Ni Ndala ia ndenge, 
Ele*" mu ngongo 
Mu dia akuA. 

Mutelembe ni Ngimg^ ; 
A a texile midia ; 
Ngui ku i dia." 

Uabixila ku mbandu a bata. Uazuata; uazangula ;^^ ubokona 

A mu ibula: "Enu muendele kiiadi; o mukuenu uebi.^" Muene 
uxi: "Ua di tele ni ixi i^." Uzuba kuzuela, jimbua jabiiila; jabo- 
kona m'o'nzo \k ngana \k\ jikala mu kuimba dingi. Atu exi: 
"Ivuenu o jimbua jala mu kuimba. Eie, Ndala ia kota, ndenge h 
uendele n'6, ua mu jiba. O jimbua j^ ja tu tangela." Adidi o 

Mutelembe and Ngunga, 129 

We praise 

Mutelembe and Ngunga, 

To whom were thrown the bowels; 

They refused to them eat." 

Ndala the elder set down the basket of meat on ground ; he killed 
one dog. Says : " They will report me at home, saying, ' he killed 
his younger.' " He took up the basket ; he goes ahead. The dog 
that he killed, here it comes again, singing : 
" Ndala the elder 

And Ndala the younger, 

Went into the world 

To destroy others. 

We praise 

Mutelembe and Ngunga; 

They threw them the bowels ; 

They refused to them eat." 

He set down again the basket of meat on the ground ; he killed 
them both. He dug a grave ; he covered them up. 

He lifts up ; goes on. The dogs, here they come again, singing : 

" Ndala the elder 
And Ndala the younger. 
Went into the world 
To kill others. 

We praise I 

Mutelembe and Ngpjnga ; 
They threw them the bowels; 
They refused to them eat." 

He arrives in vicinity of the village. He dresses ; lifts up ; enters 
into the house. 

They ask him : " You went two ; thy companion, where is he ? " 
He said : " He went to bis country." He finishes speaking, (and) 
the dogs arrive ; they enter the house of their master ; they begin 
to sing again. The people say: "Hear the dogs are singing! 
Thou, Ndala the elder, thy younger thou wentest with him, thou 
hast killed hitn ! His dogs, they told us ! " They wailed the mourn- 

Folk- Tales of Angola. 



Mona ^^H 
." Muene ^^H 

Eme ngatelelele na Kimanaueze, uavuala mon'ft ua diiala. 
'uakulu; ueza mu kitala kia kusakana. Pai & uxi: "Sakana.' 
uxi : "Eme nguami kusakana muhetu boxi." Pai k uxi: "Kikala 
usakana kuebi?" Muene uxi: "Eme, kikala ngisakana mon' a 
ngana Kumbi ni Mbeji." Mundu exi : " Nanii utena kuia bulu, 
b'ala mon' a ngana Kumbi ni Mbeji?" Muene uxi: "Eme muene 
nga mu mesena; ha boxi, nguami kusakana-bu." 

Uasoneka mukanda ua kusakana; u u bana MbAmbi.^^ Mbimbi 
"Eme ki ngitena kuia bulu." Ua u bana dingi Soko.*^ Soko 
"Eme ki ngitena kuia bulu." U u bana Kikuambi. Kikuambi 
"Eme k! ngitena kuia bulu," Ua u bana Holokoko,''*^ Holo- 
koko uxi : " Eme ngisukila mu kaxi ; bulu ki ngitena kubixila-bu." 
Mon' a diiala uxi : " Ngibanga kiebi ? " Ua u bake mu kaxa ; ua di 

Akua na Kumbi ni Mbeji, ene mu kuiza mu taba o menia boxi. 
Kazundu uiza ; usanga mon' a Kimanaueze, uxi : " Na velu,*^ ngi 
bane mukanda, ngiie n'A." Muene, na velu, uxi : " Tunda baba ; kn 
alembua atu a mueniu, ala ni mababa, eie uxi 'ngiia-ku?' Utena 
kubixila kiebi?" Kazundu uxi: " Na velu, eme ngasoko-ko." Ua 
mu bana mukanda, uxi : " Ha k'utena kuia-ku, n'uvutuka n'S, ngu 
ku bana kibetu." 

Kazundu uakatuka; uia bu fuxi, b'Sne mu kuiza akua na Kumbi 
ni Mbeji mu taba. Uamumata o mukanda; uakutuka mu £uxi ; ua 
di xib'e, Kitangana, akua na Kumbi ni Mbeji eza mu taba o menia. 
Ata disanga mu fuxi ; Kazundu uabokona mu disanga. 

Atabe menia ; azangula. Ene k'ej (a kuma mu disanga mu abokona 
Dizundu, Abixila bulu; atula masanga bu kididi kiA; atunda-ku. 
Kazundu uatubuka mu disanga. O m'o'nzo, mu ene mu baka o ma- 
sanga a menia, abaka-mu ni meza. Kazundu ualukula mukanda ; ua 
u tula ku tandu a meza. Uaii ; uabatama mu hota ia 'nzo. 

Kitangana, na Kumbi muene uiza m'o'nzo ia menia ; utala ku 
meza : mukanda uala-ku. U u nomona ; uibula, uxi : " Mukanda 
uatundu kuebi?" Exi: "Ngana, raanii." Na Kumbi u u jikula; 
u u tanga. A u soneka exi : " Eme, mona a na Kimanaueze kia 


The Son of Kimanaueze, 


I often tell of na Kimanaueze, who begat a male child. The 
child grew up ; he came to the age of marrying. His father said : 
"Marry." He said: "I will not marry a woman of the earth." His 
father said: "Then where wilt thou marry?" He said: "I, it 
must be, (that) I marry the daughter of Lord Sun and Moon." The 
people said : "Who can go to heaven, where is the daughter of Lord 
Sun and Moon?" He said: "I indeed, I want her; if on earth, 
I will not marry here." 

He wrote a letter of marriage ; he gives it to Deer. Deer says : 
" I cannot go to heaven." He gives it again to Antelope. Ante- 
lope says : " I cannot go to heaven." He gives it to Hawk. Hawk 
says: "I cannot go to heaven." He gives it to Vulture. Vulture 
says: "I reach half way; to heaven I cannot arrive." The young 
man said : " How shall I do ? " He laid it aside in (his) box ; he 
kept quiet. 

The people at Lord Sun and Moon's used to come to get water 
on earth. Frog comes ; he finds the son of Kimanaueze, says : 
"Young master, give me the letter, that I go with it." He, the 
young master, said : " Begone ; where people of life, who have wings, 
gave it up, dost thou say : ' I will go there ? ' How canst thou get 
there ? " Frog said : " Young master, I am equal to it." He gave 
him the letter, saying : " If thou canst not go there, and thou return 
with it, I will give thee a thrashing." 

Frog started ; he goes to the well, where are wont to come the 
people of Lord Sun and Moon to get water. He puts in his mouth 
the letter; he gets into the well; he keeps quiet. A while, the 
people of Lord Sun and Moon come to get water. They put a jug 
into the well ; Frog enters into the jug. 

They have got the water ; they lift up. They don't know that 
Frog has entered into the jug. They arrive in heaven; they set 
down the jugs in their place ; they go thence. Frog gets out of the 
jug. In that room where they were keeping the jugs of water, they 
kept also a table. Frog spat out the letter ; he set it on the top of 
the table. He went ; he hid in the comer of the room. 

A while. Lord Sun himself comes into the room of the water; he 
looks on the table ; a letter is on (it). He takes it, asks, saying : 
"Whence comes this letter?" They say: "Lord, we don't know." 
Lord Sun opens it ; he reads it. Who wrote it says : " I, son of 


132 Folk-Tales of Angola. 

Tumb' a Ndala, boxi, ngamesena kusakana ni mona a na Kumbi ni 
Mbeji." Na Kumbi uxingeneka, uxi ku muxima ue: "O na Kima- 
naueze uSne boxi ; erne ngi mutu ngene bulu ; 
mukuahi ? " Uabake mukanda mu kaxa ; 

ueza ni mukanda | 
ua di xib'& 

Na Kumbi ki azuba o kutanga o mukanda, Kazundu uabokona 
mu dtsanga. Kitangana, menia abu mu masanga; tuhatu tu' akua- 
kutaba azangula masanga ; atuluka boxi. Abixila bu fuxi ; ata ma- 
sanga mu menia. Kazundu uatubuka; uaii koxi a menia; uabatam'& 
Tuhatu luazuba kutaba ; ai'fi. 

Kazundu uatubuka mu menia ; uai'^ mu sanzala ii ; ua di xib'& 
Ki abange izi^a ikuxi, mon' a na Kimanaueze uibula Kazundu : 
" lal'^, ku iiendele ni mukanda, kiebi ? " Kazundu uxi : " Ngana, 
mukanda, nga u bene; k'avutula liia njimbu." Mon' a na Kima- 
naueze uxi: " lal't^, uatange makutu ; k'uele-ku," Kazundu uxi: 
" Ngana, kuene ku ngendele, uandala kumona." 

Abange iziia isamanu ; mon' a na Kimanaueze uasoneka dingi o 
mukanda ua kuibula o mukanda uatuama, uxi : " Ngatumu ku mi 
sonekena, enu na Kumbi ni Mbeji. O mukanda uami uendele ; kana 
ki mua ngi \'utuila o njimbu ia kuila, 'tua ku xikina, ba, tua ku di 
tunu.' " Uazuba ku u soneka ; ua u jika. Ucxana Kazundu ; ua 
mu ban' 1 Kazundu ukatuka; ubixila bu fuxl Uamumatao mu- 
kanda; ukutuka mu menia; uabatam'e bu hole ia fuxi. 

Kitangana, tuhetu tu' akua- kutaba tuatuluka ; abixila bu fuxL 
Ata masanga mu menia; Kazundu uakutuka mu disanga, Azuba 
kutaba ; azangula. Abandele ku uandanda,^^ u aleke Kabube.*" 
Abixila bulu; abokona m'o'nzo. Atula masanga; ai'4. Kazundu 
utubuka mu disanga; ulukula mukanda. Ua u tula ku meza; uaba- 
tama mu hota. 

Kitangana, na Kumbi ubita m'o'nzo ia menia, Utala ku meza: 
mukanda uala-ku. U u futununa ; u u tanga. Mukanda uxi: 
"Erne, mon' a na Kimanaueze kia Tumb' a Ndala, nga ku ibul' eie, 
na Kumbi, o mukanda uami, uatuamene o kuia. Kana k'u ngi vu- 
tuita njimbu." Na Kumbi uxi : " Enu, tuhatu, muala mu ia mu taba, 
enu muala mu kuambata o mikanda ? " Tuhatu tuxi : " Etu, ngana, 
kana." Na Kumbi, pata ia mu kuata; uabake mukanda mu kaxa. 
Usonekena mon' a na Kimanaueze, uxi ; " Eie, uala mu ngi tumikisa 
o mikanda ia kusakana mon' ami, nga:iiktna, ha kima eie muene, 
diiala, uiza ni dixikina di^ ; eme u^ ni ngi ku ijfe." Uazuba kuso- 
ncka; uabudlka mukanda. Ua u tula ku meza; uai'S. Kazundu 
utunda mu hota ; uanomona mukanda. Ua u mumata ; ubokona 
disanga ; ua di xib'l 


indu ^^^ 
I mo ^^1 

The Son of Kimanaueze. 133 

na Kimanaueze kia Tumb' a Ndala, on earth, I want to marry with 
the daughter of Lord Sun and Moon." Lord Sun thinks, saying in 
his heart ; " Na Kimanaueze lives on earth ; I am a man that lives 
in heaven ; he who came with the letter, who is he ? " He put away 
the letter into the box; he kept quiet. 

Lord Sun, when he finished reading the letter. Frog got into the 
jug. A while, the water is out of the jugs; the water-girls lift the 
jugs ; they go down on earth. They arrive at the we!! ; they put the 
jugs in the water. Frog gets out ; goes under water ; bides himself. 
The girls have finished bailing out ; they go. 

Frog comes out of the water; he goes to his village; he keeps 
quiet. When many days had passed, the son of na Kimanaueze asks 
Frog: "O fellow, where thou wentest with the letter, how.'" Frog 
said : " Master, the letter, I delivered it ; they have not yet returned 
(an) answer," The son of na Kimanaueze said: "O man, thou 
toldest a lie; thou didst not go there." Frog said : "Master, that 
same (place) where I went, thou shait see." 

They spent six days ; the son of na Kimanaueze wrote again a 
letter to ask about the former letter, saying : " I wrote to you, you 
Lord Sun and (Lady) Moon. My letter went ; not at all did you 
return me an answer, saying, 'we accept thee,' or 'we refuse thee,'" 
He finished writing it ; he closed it. He called Frog ; he gave it to 
him. Frog starts ; he arrives at the well. He takes in his mouth 
the letter ; be gets into the water ; he squats on bottom of the well, 

A while, (and) the girls, the water-carriers, come down ; they 
arrive at the well. They put the jugs into the water; Frog gets 
into a jug. They finish filling; they lift up. They go up by the 
cobweb, which Spider had woven. They arrive in heaven ; they 
enter the house. They set down the jugs ; they go. Frog comes 
out of the jug; he spits out the letter. He lays it on the table; he 
hides in the corner. 

A while, (and) Lord Sun passes through the room of the water. 
He looks on the table ; a letter is on it. He uncovers it ; he reads 
it. The letter says : "I, son of na Kimanaueze kia Tumb' a Ndala, 
I ask thee, Lord Sun, (about) my letter, that went before. Not at 
all didst thou return me an answer." Lord Sun said : " You, girls, 
who always go to fetch water, (are) you always carrying letters?" 
The girls said : " We, master, no." Lord Sun, doubt possessed him ; 
he laid the letter into the box. He writes to the son of na Kima- 
naueze, saying: "Thou, who art sending me letters about marrying 
my daughter, I agree; on condition that thou in person, the man, 
comest with thy first-present; that I too may know thee." He fin- 
ished writing; he folded the letter. He laid it on the table; he 
went away. Frog comes out of the corner ; he takes the letter. He 
puts it in his mouth ; he enters into the jug ; keeps quiet. 



Folk-Tales of An 

Kitangana, menia abu rau masanga ; tuhatu tueza; azangula ma- 1 
sanga. la ku ngoji ia Kabube ; atuluka boxi. Abixila bu fuxi ; ate 
masanga mu menia. Kazundu utubuka mu disanga; uaii bu hole i 
ia fuxi. Tuhatu tuazuba kutaba; tuabande. Kazundu uatomboka; ] 
ubixila mu sanzala ii ; ua di xib'S. 

Ngoloxi ieza, uxi: " Ngibeka kii o raukanda." Ua u lukula; 
ubixila k'o'nzo ia mon' a na Kimauaueze. Ubaba ku dibitu ; mon' a 
na Kimanaueze uibula, uxi : " Nanii ? " Kazundu uxi : " Eme, 
Mainu dia Kazundu." Mon' a na Kimanaueze uabalumuka bu 
hama, bu azendelele, uxi: "Bokona." Kazundu ubokona; u mu 
bana mukanda ; utubuk'e. Mon' a na Kimanaueze u u futununa ; u 
u tanga. Ki a di kundu na Kumbi, kia mu uabela ; uxi : " Kazundu, 
manii kidi ki^ ki a ng' ambelele, uxi ' uandala kumona ku ngendele.' " 
Ua di xib'e ; uazekele. 

Kimenemene, uanomona makuinii-a-uana a mukuta; uasoneka mu- 
kanda, uxi: " Enu, na Kumbi ni Mbeji, dixikina di diz'odio; eme 
ngaxala mu kenga o kilembu. Enu koko, ngi tumikisienu o suilu ia 
kilembu." Uazuba mukanda; uexana Mainu dia Kazundu. Ueza; 
ua mu bana mukanda ni itadi, uxi : " Ambata." 

Mainu dia Kazundu uzangula ; ubixila bu fuxi, Uabokona koxi a 
fuxi ; ua di xib'£. Kitangana, tuhatu tuatuluka ; tuta masanga mu 
menia; Kazundu uabokona mu disanga. Tuhatu tuazuba kutaba; 
tuzanguia. Tubandela ku uandanda ; abixila m'o'nzo ia menia. 
Atula masanga; ai'4. 

Kazundu utubuka mu disanga ; uatula mukanda ku meza ni itadi. 
Uaii ; uabatama mu hota. Kitangana, na Kumbi ueza m'o'nzo ia 
menia ; usanga mukanda ku meza. Ua u nomona ni itadi ; uotange. 
Utangela muhetu h o njimbu, iatundu ku holome; muhetu t uaxi- . 

Na Kumbi uxi: "Uala mu kuiza ni mikanda, kJ ngu mu ij{a; o 
kudia kuS ngu ku lambesa kiebi?" O muhetu h uxi: "Tu ku lamba 
ngoho, ni tutula ku meza, kuene kuala mu kala o mikanda." Na 
Kumbi uxi: " Kiauaba." Ajiba mama ia sanji; a i teleka. Ngo- 
loxi ieza; alambe funji. Atula makudia ku meza; ajika-ku. Kazu- 
ndu ueza ku meza ; uadi makudia. Uai'£ mu hota ; ua dt xib'& 

Na Kumbi usoneka mukanda, uxi: "Eie, holome ami, dixikina, di 
ua ngi tumikisa, ngatambula. O suilu ia kilembu, u ngi bana saku 
ia itadi." Uazuba mukanda; ua u tula ku meza; uai. Kazundu 
utunda mu hota ; uakatula mukanda. Uakutuka mu disanga ; uaze- 

The Son of Kimanaueze. 1 35 

Awhile, the water is out in the jugs; the girls come; they lift 
the jugs. Now (they go) to the cord of Spider; they get down on 
earth. They arrive at the well ; they put the jugs into the water. 
'Frog gets out of the jug ; goes to the bottom of the well. The girls 
have done filling; they go up. Frog goes ashore; he arrives in 
their village ; he keeps quiet. 

The evening come, he said: "Now I will take the letter." He 
spat it out; he arrived at the house of the son of na Kimanaueze. 
He knocks at the door; the son of na Kimanaueze asks, saying: 
"Who.'" Frog says: "I am Mainu the Frog." The son of na 
Kimanaueze got up from bed, where he had reclined, saying : '■ Come 
in." Frog went in ; he delivered him the letter ; he went out. The 
son of na Kimanaueze he uncovers it ; he reads it. What Lord Sun 
announces, it pleases him ; says : " Frog, why, (it was) his truth he 
told me, saying, ' thou shalt see where I went.' " He paused ; slept. 

Morning, he took forty macutas ; wrote a letter, saying: "You, 
Lord Sun and Moon, the first-present is coming here; I remain to 
seek for the wooing-present. You there, ye send me the amount 
of the wooing-present." He finished the letter ; called Mainu the 
Frog. He came; he gave him the letter and the money, saying: 
" Carry." 

The Frog starts, he arrives at the well. He enters under the 
well ; he keeps quiet. A while, (and) the girls come down ; they 
put the jugs in the water; Frog enters into a jug. The girls have 
finished filling; they take up. They go up by the cobweb; they 
arrive in the room of the water. They set down the jugs ; they go. 

Frog gets out of the jug; he puts down the letter on the table 
with the money. He went ; hid in the corner. A while, (and) Lord 
Sun comes into the room of the water ; he finds the letter on the 
table. He takes it with the money; he reads it. He tells his wife 
the news that came from the son-in-law ; his wife assents. 

Lord Sun says : "Who is coming with the letters, I do not know 
him ; his food, how shall it be cooked ? " His wife said : " We will 
cook it anyhow, and put (it) on the table, where are usually the let- 
ters." Lord Sun said : *■ Very well." They kill a mother hen ; they 
cook it. Evening comes ; they cook the mush. They set the eat- 
ables on the table ; they shut (the door). Frog comes to the table ; 
he eats the victuals. He goes to the corner ; he keeps quiet. 

Lord Sun writes a letter, saying : "Thou, son-in-law (of) mine, 
the first-present, which thou hast sent me, I have received. The 
amount of the wooing-present, thou shalt give me a sack of money." 
He finished the letter ; he laid it on the table ; went. Frog came 
out of the comer; took the letter. He entered the jug; slept. 


Folk' Tales of Angola. 

Kimenemene, tuhatu tuanomona masanga ; atuluka boxi. AbU 1 
xila bu fuxi; ate masanga mu menia. Kazundu uatomboka rau di- J 
sanga. Tuhatu tuazuba o kutaba; abande. 

Kazundu uatubuka mu menia ; ubixila mu sanzala i4. Ubokona | 
m'o'nzo ie; unang'6. Kumbi diafu ; ngoloxi iatuluka ; uxi : " Ng4- 
beka kii mukanda." Uakaluka ; ubixila k'o'nzo ia mon' a na Kima- 
naueze. Ubaba ku dibitu ; mon' a na Kinianaueze uxi : " Nanii ? " 
Kazundu uxi: "Eme Mainu dia Kazundu." Uxi: "Bokona." Ka- 
zundu uabokona ; uabana mukanda ; uatubuk'£. Mon' a na Kima- 
naueze ufutununa mukanda ; uotange ; iii uobake. 

Uabange iztia isamanu ; uatenesa o saku ia kttadi.**' Uixana 
Kazundu ; Kazundu ueza. Mon' a na Kimanaueze uasoneka mu- 
kanda, uxi : " Enu, makou' ami, kilembu ki kiz' okio ; hinu eme 
muene, ngimona o kiziia kia kubenga mukaji ami." O mukanda, ua 
u bana Kazundu, ni itadi. 

Kazundu uakatuka ; ubixila bu fu:ii. Uabokona koxi a menia; 
uasuam'e. Kitangana, akua-kutaba atuluka ; abixila bu fuxi. Ate 
masanga mu menia ; Kazundu uabokona mu disanga. Azuba ku- 
taba; azangula. Abandele ku uandanda ua Kabube ; abixila bulu. 
Atula masanga m'o'nzo ia menia; atundu-ku. Kazundu utomboka 
mu disanga; utula mukanda ku meza, nt itadt. Uaii mu hota; 

Na Kumbi uiza m'o'nzo ia menia ; usanga mukanda ni itadi. Ua- 
katula ; uidika mukaji h, na Mbeji, o itadi. Na Mbeji uxi : " Kia- 
uaba." Akuata seseme"" ia ngulu ; a i jiba. Alambekudia; atula 
ku meza; ajika-ku. Kazundu ueza mu dia; uadi. Uazuba; uabo- 
kona mu disanga ; uazekele. 

Kimenemene, akua-kutaba azangula masanga; atuluka boxi. AbU , 
xila bu fuxi ; aboteka masanga mu menia. Kazundu uatundu mu i 
disanga; uasuam'e. Azuba kutaba; abanda bulu. Kazundu uato- ] 
mboka; ubixila mu sanzala il Ubokona m'o'nzo i^; ua di xib'4; 

Kimenemene, utangela mon' a na Kimanaueze, uixi : " Na velu, ku 
ngendele, kilembu nga a bana; atambula. A ngi lambela seseme ia 
ngulu; eme ngadi. O kiki, eie muene umona o kiziia kia kuia mu 
benga," Mon' a na Kimanaueze uixi: " Kiauaba." Akal'S; kuinii 
dia kizila ni tadi. 

Mon'a na Kimanaueze uxi : " Ngabindemena atu, aia mu ngi be- 
ngela o dibanga; ki nga a mono. Exi, 'kitutena kuia bulu.' O 
kiki, ngibanga kiebi, eie Kazundu?" Kazundu uxi: "Na velu iami, 

The Son of Kimanaueze. 137 

Morning, (and) the girls take the jugs ; they go down to the earth. 
They arrive at the well ; they put the jugs into the water. Frog got 
out of the jug. The girls finished filling ; they went up. 

Frog went out from the water ; he arrived in their village. He 
enters into his house; he waits. The sun is gone; evening has 
come down; he says : " I will now bring the letter." He started; 
arrived at the house of the son of na Kimanaueze. He knocks at 
the door; the son of na Kimanaueze says: "Who?" Frog says: 
" I am Mainu the Frog." Says he : " Come in." Frog went in ; he 
gave the letter ; he went out. The son of na Kimanaueze uncovers 
the letter ; he reads it ; now he sets it aside. 

He spent six days ; he has completed the sack of money. He 
called Frog ; Frog came. The son of na Kimanaueze wrote a letter, 
saying ; " You, my parents-in-law, the wooing-present comes here ; 
soon I myself, I shall find a day to bring home my wife." The let- 
ter, he gave it to the Frog, with the money. 

Frog started ; he arrived at the well. He went in underwater; 
he hid. A while, (and) the water-carriers came down ; they arrived 
at the well. They put the jugs into the water; Frog entered into 
a jug. They finished filling ; they take up. They go up by the 
cobweb of Spider ; they arrive in heaven. They set down the jugs 
in the room of the water; they go out. Frog gets out of the jug ; 
he lays down the letter on the table with the money. He goes into 
the corner ; he hides. 

Lord Sun comes into the house of the water ; he finds the letter 
and the money. He takes them ; he shows the money to his wife. 
Lady Moon. Lady Moon says : " Very well." They take a young 
hog ; they kill it. They have cooked the food ; they set (it) down 
on table ; shut (the door). Frog came to eat ; he ate. He finished ; 
entered into the jug ; slept. 

Morning, (and) the water-carriers take up the jugs ; they get 
down on earth. They arrive at the well ; they dip the jugs into the 
water, Frog gets out of the jug ; he hides. They finish filling ; go 
up to heaven. Frog went ashore ; he arrived in their village. He 
entered his house ; kept quiet ; slept. 

Morning, he tells the son of na Kimanaueze, saying: "Young 
master, where I went, I gave them the wooing-present ; they re- 
ceived it. They cooked me a young hog ; I ate. Now, thou thy- 
self shalt choose the day of going to bring her home." The son 
of na Kimanaueze said : " Very well." They lived on ; ten days and 

The son of na Kimanaueze said ; " I need people, to go to bring 
home the bride for me; I find them not. They say, 'we cannot 
go to heaven.' Now, how shall I do, thou, Frog? 




Folk- Tales of Angola. 

di xibe k ; erne ngasokoko, o kuia mii mu benga." Mon' a na Kima- ' 
naueze uixi: " Eie k'utena. Eie uatena kid kuambata mikanda ; ha 
ku mu benga, k'utena." Kazundu uxi dingi : " Na velu. di xibe ^ ; 
k'ubindame ngoho. Eme muene ngitena kuia mu benga ; k'u ngi 
tende." Mon' a na Kimanaueze uxi : " Nga ku tale." Uakatula 
huta ; uabana Kazundu. 

Kazundu ukatuka; ubixila bu fuxi. Ubokona mu fuSi; uabatam'd. 
Kitangana, akua-kutaba atuluka; abixila bu fuxi. Aboteka masanga; 
Kazundu uabokona. Atabe; abande bulu. Abixila m'o'nzo ia me- 
nia; at ula masanga ; ai'i. Kazundu utubuka mu disanga ; uasuama 
mu hota. Kumbi dif ua ; mu ngoloxi ia usuku, Kazundu utunda 
m'o'nzo ia menia; uia ni kukenga m'o'nzo mu azekele mon' a na 
Kumbi. U mu sanga, iu uazeka. U mu lokola disu ; ulokola dingi 
diamukuL Ua a kutu bu dilesu ; ueza m'o'nzo ia menia, mu hota ifi. 
Uabatam'S, uazekele. 

Kiraenemene, atu oso abalumuka ; mon' a na Kumbi k'atena kuba- 
lumuka. Amuibula: "Eie k'ubaJumuka.'" Uxi: "Omesuangi 
badikinia ; kl ngitena kutala." Pai 4 ni manii i exi: "Ihi ibanga 
kiki .' Muene maza k'a di tende." 

Na Kumbi uazangula akunji aiadi, uxi:"Ndenu ku Ngombo, 
muazambule mon' ami, uala mu kata o mesu." Akatuka; abbiila 
ku mukua-Ngonibo. A a zalela; mukua-Ngombo uatubula kita.*" 
Akua-kuzambula k'atumbula mahaxi; exi ngoho: "Tueza mu tu 
zambula." Mukua-Ngombo*** utala mu kita, uxi: " Mahaii a mi 
beka; o uala mu kata, muhetu; o maha:ti a mu kate, mesu. Enu 
mueza, a mi tumu ; k'enu mua di ijila ku muxima uenu. Mahezu 
enu." Akua-muzambu*** exi: " Kidi. Tala kii, kioso kiabeka o 
kukata" Mukua-Ngombo utala dingi, uxi : " Muene muhetu, uala 
mu kata, kiliia asakana ; a mu mono ngoho. O ngan' e, ua mu zue- 
lesa, muene uatumikisa o uanga, uxi: 'Muhetu ami eze; ha k'eza, 
ufua' Enu, mueza mu taha, k4 mu bekienu kuA munume S, abu- 
luke. Mahezu enu." Akua-muzambu a.\ikina; abalumuka. Asanga 
na Kumbi ; a mu tudila jinjimbu ja Ngombo. Na Kumbi uxi: "Kia- 
uaba ; tuzeke. Mungu a mu tulula boxi." O Kazundu, uala mu 
hota i^, iu uivua ioso, i ala mu di kunda. Azekele. 


Kimenemene, Kazundu uabokona mu disanga. Akua-kutab' eza; 
azangula masanga. Atuluka boxi ; abi.vila bu fuxi. Ate masanga 
mu menia; Kazundu uatundu mu disanga. Uabatam'^ koxi a fuxi 
Akua-kutaba abande. 

The Son of Kimanaueze. 1 39 

"My young master, be quiet ; I am equal to it, to go and bring her 
home." The son of na Kimanaueze said : " Thou canst not. Thou 
couldst indeed carry the letters, but bring her home thou canst not." 
Frog said again: "Young master, be quiet; be not troubled for 
naught. I indeed am able to go and bring her home ; do not despise 
me." The son of na Kimanaueze said: "Let me try thee." He 
took victuals ; he gave to Frog. 

Frog starts; he arrives at the well. He gets into the well ; he 
hides. A while, the water-carriers come down ; they arrive at the 
■well. They dip in tho jugs ; Frog enters. They have filled ; they 
go to heaven. They arrive in the room of the water; they set down 
the jugs ; they go. Frog gets out of the jug ; he hides in the corner. 
The sun set ; in the evening of the night, Frog went out of the room 
of the water ; he went seeking in the room where slept the daughter 
of Lord Sun, He finds her asleep here. He takes out one of her 
eyes ; he takes out again the other. He tied them up in a handker- 
chief; he came in the room of the water, in his corner. He hid; 

Morning, all people got up. The daughter of Lord Sun cannot 
get up. They ask her : " Dost thou not get up ? " She says : " (My) 
eyes are closed; I cannot see." Her father and mother say: 
" What may cause this .' Yesterday, she did not complain." 

Lord Sun fakes up two messengers, saying: "Go to Ngombo, to 
divine (about) my child, who is sick as to the eyes." They start; 
they arrive at the Ngombo-man's. They spread for them ; the 
Ngombo-man takes out the paraphernalia**' The divining people,**^ 
(they) do not let know the disease ; they say only : "We have come 
to be divined." The Ngombo-man looks into the paraphernalia, 
says : " Disease has brought you ; the one who is sick is a woman ; 
the sickness that ails her, the eyes. You have come, being sent ; 
you have not come of your own will. I have spoken." The divining 
people said: "Truth. Look now what caused the ailment." The 
Ngombo-man looks again ; says : " She, the woman, who is sick, is 
not yet married ; she is chosen only. Her master, who bespake her, 
he sent the spell,**' saying, ' my wife, let her come ; if she does not 
come, she shall die.' You, who came to divine, go, bring her to 
her husband, that she may escape. I have spoken." The divining 
men **^ assented ; they got up. They find Lord Sun ; they report 
him the words of Ngombo.*** Lord Sun said: "All right. Let us 
sleep; to-morrow they shall take her down to the earth," Frog 
being in his corner, he hears all that they are saying. They slept. 

(At) morning, Frog got into the jug; the water-carriers come; 
they take up the jugs. They descend to the earth ; they arrive at 
the well. They put the jugs into the water ; Frog came out of the 
jug. He hid under the well. The water-carriers went up. 


Folk-Tales of Angola. 

Leka uandanda ua dikota, ] 
ni boxi." Kabube ualeka; 


Na Kumbi uambela Kabube, uxi : 
kat^boxi; manii Iclu o kutulula mon' 
uazuba. Ala mu nanga. 

O Kazundu uatubuka mu fuxi ; uia mu saozala il. Usanga mon' a 
na Kimanaueze, uxi 1 " Na velu ^! dibanga di^ lelu diza." Mon' a 
na Kimanaueze uxi: "Tunda baba, ial'^ ! u mukua-makutu." Ka- 
zundu uxi : " Ngana, kidi kiene. Nganda ku ku bekela ah. mu ngo- 
loxi ia usuku." A di xib'cL 

Kazundu uavutuka bu fuxi; uakutuka mu menia; ua di xib't 
Kumbi diaiu ; moti' a na Kumbi a mu tulula boxi. A mu tula bu 
fuxi ; abande S. 

Kazundu utomboka mu fuxi ; uambela mon' a muhatu, uxi : " Eme 
muene ngu mukunji ue; luie ngi ku beka kuA ngan' enu." Kazu- 
ndu ua mu vutuilamesu h; akatuka. Abokona m'o'nzo ia mon' a na 
Kimanaueze. Kazundu uxi : "Navelu ^! banga di^ didi." Men' a 
na Kimanaueze uxi: "Tana-ku! Mainu dia Kazundu." 

Mon' a na Kimanaueze asakana ** ni mon' a na Kumbi ni Mbeji ; 
akal'4. Ene oso alembuele kuia bulu; ua ki tena, Mainu dia Ka- 

Ngateletele kamusoso kami. Mahezu. 


Ngateletele kamusoso. 

Mon' a diiala u€ne ni pange \k. jiuana ja mala; tanu muene. Ua- 
muene muhatu ; ua mu benga. Dibanga diazeka izua iuana ia 
ubanga ; a di tubula. Uate imbia ia funji bu jiku ; ualambe funji; 
iabi. Uakandula ngalu ia ngan' 4 ; uakandula dingi ngalu ia huedi 
j£ jiuana. Uai mu ku a bekela. 

Huedi je jixi : " Ha tudia o funji i^, tu tumbule majin' etu." O 
muhatu uxi: "Majin' enu kl ngejta." Exi : "Ha k'uejia, ambata 
funji i^." Ua i zangula; ueza naiu m'o'nzo i&. Adi funji id, ni 
diiala ni muhatu ; azekele. 

Kimenemene, ualambe dingi funji. Uai mu ku i bekela o huedi 
jS. Huedi \t jixi ; " Ha tudia o funji i^, tu tumbule o majin' etu." 
Muhatu uxi : " Majin' enu kJ ngejta." Exi : " Zangula funji ii." 
Uazangula; ubokola m'o'nzo i& Adi funji i^ O muhatu uala mu 

A Bride and Iter Brother s-in-Law, 


Lord Sun tells Spider, saying : " Weave a large cobweb, down to 
the earth ; for to-day is the taking down of my daughter to the 
earth." Spider wove; finished. They are passing time. 

Frog got out of the well ; he goes to their village. He finds the 
son of na Kimanaueze, says : " O young master ! thy bride, to-day 
she comes." The son of na Kimanaueze says : " Begone, man, thou 
art a liar." Frog says: " Master, truth itself. I will bring her to 
thee in the evening of the night." They kept quiet. 

Frog returned to the well ; he got into the water ; he was silent. 
The sun set ; the daughter of Lord Sun, they take her down to the 
earth. They leave her at the well ; they go up. 

Frog gets out of the well ; he tells the young woman, saying : " I 
myself am thy guide ; let us go that I bring thee to your master." 
Frog returned to her her eyes ; they started. They enter the house 
of the son of na Kimanaueze. Frog says : " O young master ! thy 
bride (is) here." The son of na Kimanaueze said: "Welcome! 
Mainu the Frog." 

The son of na Kimanaueze married with the daughter of Lord 
Sun and (Lady) Moon ; they lived on. They all had given up going 
to heaven ; who could (do) it (was) Mainu the Frog. 

I have told my little story. Finished. 


Let me tell a little tale. 

A young man had four brothers ; the fifth (was) himself. He saw 
a girl ; he married her. The bride slept the four days of brideship ; 
they brought her out. She set the pot of mush on the fire ; she 
cooked the mush ; it is done. She took out the dishful of her mas- 
ter; she took out moreover the dishful of her four brothers-in-law. 
She went to bring (it) them. 

Her brothers-in-law said : " If we eat thy mush, tell us our names." 
The woman said: "Your names, I know them not." They said : 
"If thou knowest them not, lake away thy mush." She took it up; 
went with it into her house. They ate their mush, both the man 
and the woman ; they slept. 

(In) morning, she cooked again the mush. She went to bring it 
to her brothers-in-law. Her brothers-in-law said: "If we eat thy 
mush, tell us our names." The woman said: "Your names, I do 
not know them," They said : " Take up thy mush." She took up ; 

142 Folk- Tales of Angola. 

xingeneka: '^O huedi jamijala mu di tunaofunji iami Erne muene 
ki ngejfa majin' 1" Azekele. 

Kuaki; anange. Utula mu kumbi dia ngoloxi, muhatu uano- 
mona mbombo,*^ uxi: "Ngiia mu zuka." Uabixila bukinu; uate 
mbombo mu kinu ; umateka kuzuka. Kanjfla katula mu muxi, uala 
bu kinu. Kanjfla kala mu kuimba, kexi : 

" Ku^di zai ^zi, 
K^u zf zi mazin* i ? 
Hulakana, ngu ku dmbel'^ ! 

Hdlakana, ngu ku dmbel'^ ! 
O Tdmba Sikdndu ; 
O Tumba Sikundu Muni ! 
Hdlakana, ngu ku dmbel'^ ! 

Hulakana, ngu ku dmbeP^ ! 
O TiSmba Kadlu; 
O Tdmba Kadlu Muni ! 
Hulakana, ngu ku dmbel'^ ! 
Hdlakana, nga ku dmbel»^ ! " **' 

Mon'a muhatu uatakula muixi boxi; uanomona ditadi; uakaie 
kanjfla, uxi: ''Kala mu ngi bakela jinguzu."**^ Kanjfla kaL Ua- 
zuku ; mbombo iabi. 

Uazangula; uabokona m'o'nzo. Uate imbiaia funji bu jiku; iabi. 
Uakandula ngalu jiiadi; uazangula, ubekela huedi j£. Huedi j6 jixi : 
"Tu tumbule majin' etu." Uxi : '* Kf ngi m'ejfa, majin* enu," Exi : 
"Ambata funji i6." Uazangula; uabokona mVnzo. , Adifimjii&; 

Kimenemene, uazangula dingi o mbombo ; uabijdla bu kinu ; uate 
mbombo mu kinu. Uazangula muixi ; umateka kuzuka. Kanjfla 
katula dingi, kexi : 

" Ku^di zai ^zi, 
K'u zf zi mazin^ & ? 
Hulakana, ngu ku dmbel'^ ! 

Hdlakana, ngu ku dmbel*^ ! 
O Tdmba Sikdndu ; 
O Tdmba Sikdndu Muni! 
Hdlakana, ngu ku imbel*^ ! 

Hdlakana, ngu ku imbeP^ ! 
O Tdmba Kadlu ; 

A Bride and her Brothers-in-Law. 143 

entered her house. They ate their mush. The woman is thinking: 
"My brothers-in-law keep on refusing my mush. I indeed do not 
know their names." They slept. 

It dawned : they spent the day. Arriving at the hour of evening, 
the woman took the mbombo,"* saying : " I will go to pound." She 
arrived at the mortar ; she put the mbombo into the mortar ; she 
begins to pound. A httle bird alights on the tree, that is near the 
mortar. The little bird begins to sing, saying : 

" Thy brothers-in-law these, 
Thou knowest not their names ? 
Listen, 1 will tell thee ! 
She pounds ! 
Listen, I will tell thee ! 
<One is) Tumba Sikundu ; 
(One is) Tumba Sikundu Muo^t 
Listen, ! will tell thee! 
She pounds ! 
Listen, I will tell thee ! 
(One i.i) Tumba Kaulu; 
(One is) Tumba Kaulu Muni ! 
Listen, I will tell thee! 
She pounds ! 
Listen, I have told thee!"**' 

The young woman threw the pestle on the ground ; she took a 
stone ; she chased the bird, saying : " It is making me noise." The 
little bird went. She has pounded ; the mbombo is finished. 

She takes up ; enters into the bouse. She set the pot of mush on 
the fire ; it is done. She takes out two dishfuls ; she takes (it) up, 
brings (it) to her brothers-in-law. Her brothers-in-law say: "Tell 
us our names." She says : " I know (them) not, your names." They 
say: "Take (away) thy mush." She took it up; she entered the 
house. They ate their mush ; they slept. 

Morning, she took up again the mbombo ; she arrived at the 
mortar; she put the mbombo into the mortar. She has taken up 
the pestle ; she begins to pound. The little bird alights again, say- 

" Thy brothers-in-law these, 
Thou Itnowest not their names ? 
Listen, I will tell thee ! 
She pounds ! 
Listen, I will tell thee ! 
(One is) Tumba Sikundu ; 
(One is) Tumba Sikundu Muni ! 
Listen, I will tell thee I 
She pounds ! 
Listen, I will tell thee ! 
(Gdc is) Tumba Kaulu; 

1^4 Folk- Tales of Angola. 

O Tlimba Kaiilu Muni \ 

Hdlakaca, ngu ku imbel'^ I 


Hiltakana, oga ku dmbelM ! " 

Muhatu ua ka k^e. Kt azuba o kukaia, uxingeneka ki ala mul 
kuimba o kanjila. Uxi: " Kala mu ngi tangela o majin' a buedi I 
jiami ; o kiki ngatukumuka ! " Uazuku ; mbombo iabi. 

Ueza m'o'nzo; uate funji bu jiku, Ua i lambe ; iabL Uaka- 
ndula; uia mu ku a bekela. Exi : "Ha tudia funji i^, tu tumbule 
majin' etu." Muhatu uxi: "O iu, Tumba Sikundu; o iu, Tumba 
Sikundu Muna ; o iu, Tumba Kaulu ; o iu Tumba Kaulu Mund.' 
Huedi jfi jolela ; atambula o funji ia ; adi. Muene ueza m'o'nzo i€ ; 
akal'4, ni ngan'^. 

O mon' a diiala uasakenene o muhatu k. O diiala uakexile ni pange 
jiuana. O muhatu, ua mu sakenene, k'cjidile majin'4. Ki ele mu 
zuka, kanjila ka mu tangelele majina a huedi j& 

Ngateletele kamusoso kami. Mahezu. 



, nzala ieza i 

I ngo- 

O jihoji mu ngongo jatunga. Muvu •■ 
ngo.**^ Kana kuma ku adia. 

O jihoji jixi : "Tubanga kiebi? O nzala iavulu. O mutu uSne 
ni jingombe je. Tuia-ku kuebi ? Buala dikanga ria fundu** imoxi 
ng6." Azanguia; abixila mu kanga. 

O munzangala ua hoji ia muhatu uakituka mutu. A mu zuika 
kiambote; a mu tokola kiambote. Amu bana jindunge, exi: "Ubita 
bu sanzala ia iuna, uala ni jingombe javulu; muene, jina diS ngana 
Kimona-ngombe kia na Mbua.*" Eie, ki ubita-bu, uamba kiki: 
'Ngala mu ia kui pange ami, uatunga kuku.' O ngana Kimona- 
ngombe kia na Mbua, muene, ki a ku mona, u^ ku zuelesa pala ku 
ku sakana. O ki anda ku ku sakana, eie u mu jiba; etu tukuate o 
jingombe pala kudia." 

O munzangala ua hoji iataia. Uakutuka kid mu njila. Uabixila 
bu kanga dia Kimona-ngombe ; u mu sanga uaxikama bu muelu ua 

The Lions and Kimona-ngombe. 145 

(One is) Tumba Kaulu Mund ! 
Listen, I will tell thee I 
She pounds ! 
Listen, 1 have told thee ! " 

The woman chased, it. When she had chased, she thinks what 
the little bird is always singing. She says : " It was telling me the 
names of my brothers-in-law ; now I perceive ! " She has pounded ; 
the mbonibo is finished. 

She came into the house ; she put the mush on the fire. She 
cooked it ; it is done. She took out ; went to bring them. They 
said : " If we shall eat thy mush, tell us our names." The woman 
said: "This one (is) Tumba Sikundu; this one, Tumba Sikundu 
Mund; this one, Tumba Kaulu; this one, Tumba Kaula Muni." 
Her brothers-in-law laughed ; they accepted their mush ; ate. She 
came to her house ; they lived on, with her master. 

A young man married his wife. The man had four brothers. 
The woman, whom he had married, knew not their names. When 
she went to pound, a little bird told her the names of her brothers- 

I have told my little tale. Finished. 


The lions in the land settled. One year, famine came in the 
world,*** There was no place (where) to eat. 

The lions said : " How shall we do ? Hunger is great. Man has 
always his cattle. How slialj we get there.' It is the distance of 
one camp*^ only." They start ; arrive in outskirts. 

A youth of a she-lion turned into a human being. They dressed 
her finely ; they trimmed her hair nicety. They give her instruc- 
tions, saying: "Thou shalt pass through the village of him who 
has many cattle ; his name is ngana Kimona-ngombe kia na Mbua.*^' 
Thou, when thou shalt pass, shalt say this: 'I am going to my 
brother, who lives yonder.' Ngana Kimona-ngombe kia na Mbua, 
he, when he will see thee, he will talk to thee, to marry thee. When 
he will thee marry, thou shalt kill him, that we may catch the cattle 
to eat." 

The young lioness assented. She took at once the road. She 
arrives outside of Kimona-ngombe's ; she finds him seated on the 
threshold of the house. 



Folk- Taies of Angola. 

Muene ua mu ibudixile: "Eie, u mon' a muhatu, uala mu ia| 
kuebif" O muhatu uavutuila, uxi: "Ngala mu ia mu menekena ' 

pange ami. Ngabuila; a ngi bane tumenia, nginue." A mu bana. 
O ngana Kimonangombe ua mu ibudisa dingi, uxi: "Eie, mon' a 
muhatu, uasakana kii?" O muene uxi: "Kiliia ngisakana." Ua 
mu teselc maka; o muhatu uaxikina. Uxi: "Ngiie hanji ku bata, 
ngatangele adi ami. Ngiza mu izua iiadi." 

Uabixila ku bata diS; uatangela akuS, kuma: " Kimona-ngombe 
ua ngi zuelesa ku ngi sakana." Akua exi : "Kiauaba." O muhatu 
uazeka iziia iiadi ; i6 uavutuka ku diiala ; ua mu sange. A mu 
jibilahombo; uadi. A mu tungila o'nzo ; uabokona 

O diiala, ngana Kimona-ngombe, uxi ; " Ngiia mu zeka m'o'nzo la 
dibanga" O mon' 6, a mu vuala ni na mvuale, jina die Ndala ja 
Kimona-ngombe kia na Mbua, mon'a ndenge hanji, uanienganana pai 
5, uxi : " Ngizeka ni papaii." Kuala manii S u.\i : " O pai enu uala 
mu ia mu zeka m'o'nzo ia dibanga; eie, tuzeke n'eme."*^ O mona 
nguaie ; uala mu didila pai 3. Pai %. uaxikina ; " O mona ua ngi 
nienganana; ngiia n'£."*^ 

Abixila m'o'nzo ia dibanga; axikama bu hama. O dibanga uxi: 
"O mbanza ueza ni mona." O mbanza uxi : "O mon' ami ua n^ 
nienganana; ngu€ kuxala kui manii i." Azeka. O diiala uazeka 
ni mon' h boxi.*" 

Abixila mu kaxi ka usuku. O muhatu ubalumuka bu hama ; uaki- 
tuka hoji ; uamesena kukuata o diiala. O mona, uazeka ku ema dia 
diiala, ua mu mono. Uabalumuna pai 3, uxi : " Papaii, boxi bala mu 
lumata." Pai k uabalumuka. O hoji iakituka muhatu. 

Kuma kuaki. Anange dikumbi. Ngoloxi iamukuS ieza. Diiala 
ni mon' f cza mu zeka. O muhatu uxi: "Mbanza, o mona ua ku 
balumuine kia mu usuku; palahi ueza n'c dingi?" O mbanza ua 
mu ambela, uxi : " Mon' ami ua ngi nienganana." Azcka. 

O muhatu uiva k'o'xi iS, ku atundu, ala mu mu ixana : " Eie uaia 
mu dia Kimona-ngombe kia na Mbua, k'uiz'a ? " O muhatu ha utaia, 


" Hombo ia Kimona-ngombe iazeka; 
Mubika ua Kimona-ngombe uazeka; 
Sanji ia Kimona-ngombe iazeka; 
Ngulu ia Kimona-ngombe iazeka; 
Mbudi ia Kimona-ngombe iazeka; 
Muene Kimooa-ngombe uazeka; 

Th^ Lions and Kimona-ngombe. 



He asked her: "Thou, young woman, art going where?" The 
woman replied, saying : " I am going to visit my brother. I am 
tired ; let them give me a little water, that I may drink." They 
give her. Ngana Kimona-ngombe asks her again, saying : "Thou, 
young woman, art thou married already?" She says: "Not yet 
(am) I married." He made her proposal; the woman accepted. 
She says: "Let me go home first, that I tell my parents. I shall 
come in two days." 

She arrived at their home; she told the others, saying: "Kimona- 
ngombe has talked to me, to many me." The others say : " That is 
good." The woman slept two days; then she returned to the man ; 
she found him. They killed for her a goat; she ate. They built 
her a house ; she entered. 

The man, ngana Kimona-ngombe, says : " I will go to sleep in 
the house of the bride." His son, begotten with the head-wife, his 
name (is) Ndala ja Kimona-ngombe kia na Mbua, a child yet, hangs 
on to his father, saying: "I will sleep with papa." Then his mother 
says: "Thy father is going to sleep in the house of the bride; thou, 
let us sleep with me." *^ The child will not ; he is crying after his 
father. His father consents: "The child is hanging on to me; I 
will go with him." *^ 

They arrive in the house of the bride ; they sit on the bed. The 
bride says: "The chief has come with a child." The chief said: 
" My child was hanging on to me ; he would not stay with his 
mother," They lie down. The man lies down with his son, on the 

They arrive in middle of night. The woman gets up on bed ; 
she turns a lioness; she wants to catch the man. The son, who is 
lying behind the man, he sees her. He rouses his father, saying: 
"Father, on the ground, it is biting." His father got up. The 
lioness turned a woman. 

Day shone. They spent the day. Another evening is coma 
The man and his son come to sleep. The woman says : "O chief, 
the child has aroused thee already in the night ; why dost thou 
come with him again?" The chief speaks to her, saying: "My 
son was hanging on to me." They sleep. 

The woman hears in her country, whence she came, (how) they 
are calling her: "Thou, who wentest to kill Kimona-ngombe kia na 
Mbua, art thou not coming ? " The woman then answers, saying : 

" The goat of Kimona-ngombe is asleep ; 

The slave of Kimona-ngombe is asleep; 

The hen of Kimona-ngombe is asleep ; 

The pig of Kimona-ngombe Is asleep ; 

The sheep of Kimona-ngombe is asleep; 

Himself Kimona-ngombe is asleep ; 


148 Folk-Tales of Angola. 

Ndala ja Kimona-ngombe k'Soe kilu mu polo, pAii ! 
Ndala ja Kimoca-ngombe k'gne kilu mu poto, piiu I " 

O muhatu, ki embila kiki, uakituka hoji; uamesena kukuata 0] 


O mona uazeka ku eiua dia diiala, u mu balumuna, uxi : " Papaii, 
balumuka, boxi bala mu lumata." O pai S u mu vutuila: " Inzo 
ia ube ; ihi ilumata boxi?" O mona uxi: "Boxi bala mbanze ni 
mandu." O pai %. ua mu vuluila dingi: " Eie, mona, uala ni ma- 
kutu ; eme ki ngala mu kuiva," *" Azeka dingi katangana kofele. 

O muhatu uivua akui, ala m 
ngombe kia na Mbua, k'uiz'd?" 

mu ixana: " Uaia mu dia Kimonar^ 
O muene utambujila, uxi : 

" O hombo ia Kimona-ngombe iazeka; 
O mubika ua Kimona-ngontbe uazeka 
O sanji ia Kimona-Dgombe iazeka j 
O mbudi ia Kimona-ngombe iazeka; 
O ngulu ia Kimona-ngombe iazeka; 
O muene Kimona-ngombe uazeka; 
O Ndala ja Kimona-ngombe k'fine kilu n: 
O Ndala ja Kimona-ngombe k'fine kilu ir 

I polo, pdl I 
I polo, pdd I " 

O Ndala uabalumuka ku ema dia pai k uxi : " Papaii, balumuka I 
mu o'nzo muala kiama ! " O pat S, njinda ja mu kuata, uxi : " Tuie, 
nga ku beka kui manii enu. Ua ngi fidisa**^ o kilu." 

Atubuka bu kanga mu kaxi ka usuku. O mona ha uambel&j 
pai k bu kanga, uxi : " O muhatu d uala mu kituka kiama." O pai & 
uakuata jipata, uxi: " Mon' ami, uazuela makutu." O mona uxi 
" Kidi muene, papaiL Tuvutuke m'o'nzo ; eie uizeka makutu, 
mu talc." Avutuka; azeka. 

O muhatu uxi: "O mona, uendcle kid mu mu beka kui manii 
palahi uvutuka dingi.'" O diiala uxi: "Mona ngufi." Azeka. 
diiala ua di futu o mulele mu mutue ; uala mu tala. 


O muhatu uivua id a mu ixana k'o'xi id, exi : " Uaia r 
Kimona-ngombe kia na Mbua, k'uiz'd ? " Muene utambujila, uxi : 

" O hombo ia Kimona'ngombe iazeka; 
O mubika ua Kimona-ngombe uazeka ; 
O sanji ia Kimona-ngombe iazeka; 
O ngulu ia Kimona-ngombe iazeka; 
O mbudi ia Kimona-ngombe iazeka; 
O muene Kimona-ngombe uazeka makutu; 
O Ndala ja Kimona-ngombe k'fine kilu mu polo, piSiSI" 

The Lions and Kimona-ngombe. 149 

Ndala ja Kimona-ngombe has no sleep on face, pooh ! 
Ndala ja Kimona-ngombe has no sleep on face, pooh ! " 

The woman, after singing this, turned a lioness ; she wanted to 
catch the man. 

The son, who was lying behind the man, rouses him, saying : 
"Father, arise, on the ground, it is biting." His father replies: 
"The house is new; what {canj bite on the ground?" The son 
says: "On the ground are roaches and maggots." His father 
answers him again : " Thou, child, hast lies ; I am not listening." *® 
They sleep again a little while. 

The woman hears the others, who are calling her: "Thou who 
wentest to kill Kimona-ngombe kia na Mbua, art thou not coming ? " 
She then responds, saying : 

" The goat of Kimona-ngombe is asleep; 
The slave of Kimona-ngombe is asleep; 
The hen of Kimona-ngombe is asleep ; 
The sheep of Kimona-ngombe is asleep; 
The pig of Kimona-ngombe is asleep ; 
Himself Kimona-ngombe is asleep; 
Ndaia ja Kimona-ngombe has no sleep on face, pooh ! 
Ndala ja Kimona-ngombe has no sleep on face, pooh I " 

Ndala stood up behind his father, saying: "Father, get up! in 
house there is a wild beast." His father, anger possessed him, he 
said : '* Let us go, that I bring thee to thy mother. Thou disturbest 
my sleep." 

They get outside in midst of night. The son then tells his father 
outside, saying: "Thy wife has been turning a wild beast." His 
father has doubts, says : " My son, thou tellest lies." The son says : 
"Truth itself, father. Let us return into the house; thou shalt 
sleep falsely, to see her." They return ; lie down. 

The wife says : " The child, thou wentest already to bring him to 
his mother, why does he return again?" The man says: "The 
child would not (stay)." They lie down. The man covers himself 
with the cloth on head ; he is looking. 

The woman hears them who call her in her country, saying: 
"Thou, who wentest to kill Kimona-ngombe kia na Mbua, art thou 
not coming ? " She answered, saying : 

" The goat of Kimona-ngombe is asleep ; 
The slave of Kimona-ngombe is asleep; 
The hen of Kimona-ngombe is asleep; 
The pig of Kimona-ngombe is asleep; 
The sheep of Kimona-ngombe is asleep; 
Himself Kimona-ngombe is asleep, falsely; 
(But) Ndala ja Kimona-ngombe has no sleep on face, pooh I " 



Folk- Tales of Angola. 

O muhatu ha ukituka hoji ; uamesena kukuata o diiala, Kimona- 
ngombe ua mu mono; uaxikina ki azuela Ndala: "Ndala uazuela 
kidi." Uabalurnuka rn' usuku, uxi : "Mon'ami, tuie, nga ku beka 
ku4 manii enii 1 " Atubuka bu kanga. O Ndala a mu bokuesa 
m'o'nzo ia manii 4. O ngana Kimona-ngombe uambela o sanzala 
ifi n" abik' S m' usuku ueniu, uxi : " Zenu, mute inzo mu tubia. O mu- 
hatu, nga mu sakana kindaula, uala mu kituka hoji." Akondoluesa 
inzo ioso mu tubia. Muhatu uajokotela m'o'nzo. Kuma kuaki. 

Kiaxalela kaJa kiki : " O kuvuala kidi," ^ O ngana 
ngombe, muhatu uejile ku mu jiba; o mon'6, Ndala, muene 
bele o mueniu. 



loluesa o ^^^| 

Kimona- ^^H 
e ua mu ^^^| 

Ngateletele Musudi a Tumba, uasudile matemu k., uxi: "Ngiia 
ku a sumbisa." 

Uakatuka ; ubixila bu sanzala. Uasange a-Mulombe "* a Nganzu, 
uxi: " Sumbenu matemu!" A-Mulombe a Nganzu exi : "Tu 
xile-u;*** hinu utakana o sela. Tuia mu dia o jingoma ; eie uiza 
bu mbeji ia katatu." Musudi ua.vikina; ua a bana matemu ene oso. 

Uai'e ku bata difi. Uabange jimbeji ; ubixila bu mbeji ia katatu. 
Uxi: "lene o mbeji, i a ngi bele a-Mulombe a Nganzu. Ngiia kii 
mu takana sela iami." Uakatuka; ubixila bu sanzala. Ene oso, ua 
a sange. "Ngi futienu kid o sela iami!" A-Mulombe a Nganzu 
tixi : "Nanii ua mu bana matemu ^.'" Musudi a Tumba uxi : "Enu 
muene." A-Mulombe a Nganzu cxi: "Hondo, ku musula ; mbondo, 
ku mu tumuna.*^^ Mutu a mu ila nganji; k'uile ngoho 'enu, enu.' 
Etu ene oso, tuala baba, etu a-MuIombe a Nganzu. Polo jetu jene 
jimoxi ; kolo**^ ietu iene imoxi. Moso'*^ ua mu bele matemu h, u 
mu tumbula, uxi; 'u na Petele, ba na Lumingu,' n'a ku futa matemu 
k." Musudi a Tumba, mu tulu mua mu xiti; k'amono ki ibanga ni 
ki dzuela. Usingeneka, uxi : " Ngiia mu mi kolela." ** 

Uakatuk' fi ; iii ku bata di^.*^ Uazekele. Kimenemene, uxi : 
"Ngiia mu ku a xitala." UabLxila kua na Katete, uxi: " Ngaxi- 
tala a-Mulombe a Nganzu. A ngi dia matemu ami; ngui ku ngi 
futa." Katete uxi: "Kiauaba." Uatumu kuexana. Ene oso eza, 
ni bene ndond6 ! Musudi a Tumba u.\i : " Eme muene nga mi xitala 
ku ngi futa o matemu ami." 

The Blacksmiih and tlu Blackbirds. 1 5 1 

The woman then turns a lioness ; she wants to catch the man. 
Kimona-ngorabe saw her ; he believed what Ndala said : " Ndala 
spoke the truth." He arose in the night, saying: "My child, let 
us go, that I bring thee to thy mother ! " They get outside. Ndala, 
they put him into the house of his mother. Ngana Kimona-ngorabe 
tells the village and his slaves that same night, saying : "Come to 
set the house on fire. The woman, whom I married just now, keeps 
turning a lioness." They surround the house with fire. The woman 
is roasted in the house. The day breaks. 

It remains like this: "Begetting is truth."**' Ngana Kimona- 
ngombe, a woman was going to kill him ; his child, Ndala, he saved 
his life. 

The end. 


I will tell of Blacksmith ; who had forged his hoes (and) said ; " I 
will go to sell them." 

He started ; arrived in village. He finds the Blackbirds,^^ says : 
"Buy some hoes!" The Blackbirds say: "Leave them; later on 
thou canst fetch the wax. We will go to empty the hives ; thou 
Shalt come in the third month." Blacksmith consented; he gave 
them the hoes, all o£ them. 

He went to his home. He spent months; arrives at the third. 
Says: "This is the month, that the Blackbirds gave me. I will go 
now to fetch my wax." He started ; arrives in village. They all, 
he found them. "Pay me now my wax!" The Blackbirds say: 
"To whom didst thou give thy hoes?" Blacksmith says: "Your- 
selves ! " The Blackbirds say : " The baobab-fibre is to be ham- 
mered ; the baobab is to be peeled.*' A person is to be named, 
So and So; do not say only 'yourselves.' We all of us, who are 
here, we are Blackbirds. Our faces are alike; our color is alike. 
AVhoever (it was) thou gavest him thy hoes, thou shalt name him, 
saying, ' thou na Pctele, or na Lumingu ; ' that he may pay thee for 
thy hoes." The Blacksmith, it chokes him in the breast ; he finds 
not what he shall do, nor what he shall say. He thinks, says ; " I 
am going to summon*" you." 

He started ; here (he is) at home. He slept. Morning, he says : 
"I will go to summon them." He arrives at Lord Katete's, saying: 
"I summon the Blackbirds. They owe me my hoes; they refuse 
to pay them." Katete says: "Very well." He sent to call them. 
They all come, and there, what blackness! Blacksmith said: "I 
myself, I summoned you to pay me (for) my hoes." 


1 5 2 Folk- Tales of Angola. 

Na Katete uxi : " Enu, a-Mulombe a Nganzu, palahi kJ mufutu^ 
Musudi a Tumba?" A-Mulombe a Nganzu exi : "Ngana, kidi, " 
Hondo, ku mu sula; mbondo, ku mu tumuna. Mutu u mu tumbula, 
uxi : ' nganji ua ngi di o kima kiami.' Etu ene oso, tuatena baba ; 
miiene, Musudi a Tumba, iti uaxikam' 6, anomone o mutu, uoso ua 
mu di o matemu e. Etu, a-MuIombe a Nganzu, tuazuba kufunda. 
Eie, na Katete, mukulu**' mu jinjila, mahezu." 

Na Katete uxi: " Mulonga ua ngi bonzo*'" ku u*^ batula. Eie, 
Musudi a Tumba, tumbula muoso ua mu bele matemu €'' Musudi 1 
a Tumba uxi: "A-Mulombe a Nganzu." A-Mulombe a Nganzu e 
" Etu tuatena ; eie, Musudi a Tumba, sola muoso ua mu bele matemu I 
^, n' a ku futa." Musudi a Tumba k'atena ku mu tumbula. Na \ 
Katete uxi : " Ki ngitena ku u batula." Ua di xib' 6. 

Katangana, Kadiembe ueza. Uatula mu muxi, uxi: "Maka-hi, 
muala mu zuela ? " Musudi a Tumba uxi : " A-Mulombe a Nganzu - 
a ngi dia matemu ami ; ngu5 ku ngi futa. Ene, nga a xitala," Exi: J 
"Ki tu ku dia matemu." 

Kadiembe uxingeneka, uxi : "Eme ngiz'6, ngu u batule." Uatuka; * 
uai koko. Katangana, iii uiza. Uatula dingi mu muxi, uxi: "Eie, 
Musudi a Tumba, iii, mu kute ! iu, mu kute! iu, mu kutc ! iii, mu ' 
kute ! " Musudi a Tumba ua a kutu. 

li a di tukulula,*™ exi : "Erne ngadi." Iu uxi: "Eme, k'eme. 
Ngi jitule, ng4 ku kuatela muku'a kongo di^." Ene oso, a a kutu, \ 
a mu futu o sela i5 ; makongo abu. 

Mulonga ua Musudi a Tumba, uabele matemu t kui a-Mulombe J 
a Nganzu ; kiziia ki cjtle mu kufutisa, a di tunine %. ; uabatula o mu- ] 
longa, Kadiembe. Ki fine mu dila, exi: " Diembe diala mu dila," 
Manii kana. Uene mu batula mulonga ua Musudi a Tumba. 



Ngateletele Mbaxi a Koka.*™ 

Mutu a Lubi la Suku uakuatele o Mbaxi mu iangu ; ueza n'6 bu 
sanzala. Exi: "Tu i jibienu !" 

Exi: "Tu i jiba kiebi?" Exi: "Tu i tenda ni makua." Mbaxi u 
a vutuila, uxi : 

" Mbaxi a Koka, 
Ni KilaaKoka; 
Dikda k'a ngi di kama." 

Alan and Turtle. 


Na Katete says : " You, Blackbirds, why do you not pay Black- 
smith ? " The Blackbirds say : " Master, truth. The fibre, they 
hammer it ; the baobab, they peel it.**' The man, he shall name 
(one), saying, 'So and So, he owes me my thing.' We ail, we are 
here in full ; he, Blacksmith, who is sitting here, let him take out 
the one whosoever owes him his hoes. We, Blackbirds, have fin- 
ished pleading. Thou, na Katete, chief among birds, finished." 

Na Katete says : " The case is to me hard to decide. Thou, 
Blacksmith, name the one to whom thou gavest thy hoes." Black- 
smith said : " The Blackbirds." The Blackbirds say : " We are com- 
plete ; thou. Blacksmith, take out the one to whom thou gavest thy 
hoes, that he (may) pay thee." Blacksmith cannot name him. Na 
Katete says : " I cannot decide it." He is silent. 

(That) moment. Turtle-dove comes. She alights on a tree, says: 
" What dispute are you debating ? " Blacksmith says: "The Black- 
birds, they owe me for my hoes ; they refuse to pay me. I have 
summoned them." They say : " We do not owe thee any hoes." 

Dove thinks, says: "1 am coming directly to decide it." She 
flew ; went yonder. A moment, here she comes. She alights again 
on the tree, says : "Thou, Blacksmith, this one, bind him ! this one, 
bind him! this one, bind him! this one, bind him!" Blacksmith 
bound them. 

These confess, saying: "I owe (them)," This one says: "I (do) 
not. Untie me, that I catch thee (thy) debtor." They all, who 
were bound, paid him his wax ; the debts are finished. 

The dispute of Blacksmith, who gave his hoes to Blackbirds; the 
day when he came to make them pay, they denied (it) ; who decided 
the case, (was) Dove. When she is cooing, they say: "Dove is 
cooing." But not so. She is judging the case of Blacksmith. 





Let me tell of Turtle of Koka. 

Man of Lubi la Suku caught a Turtle in the bush; he came with 
it to the village. They said : " Let us kill it ! " 

Some people said: "How shall we kill it?" They said: "We 
shall cut it with hatchets." Turtle replied, saying: 
" Turtle of Koka. 
And hatchet of Koka ; 
Hatchet not kills me a bit." *" 

154 Folk' Tales of Angola. 

Atu exi : " Tu mu jiba n'ihi ? " Amoxi exi : " Tu mu jiba ni 
matadi." Mbaxi, uoma ua mu kuata, uxi : " Ngandala kufua." Uxi 
mu kanu : *^ 

*•*• Mbaxi a Koka, 
Tadi k'a ngi di kama." 

Atu exi : "Tu mu tienu mu tubia ! " Mbaxi uxi : 

*' Mbaxi a Koka 
Ni Tubia a Koka; 
Tubia k'a ngi di kama. 
Ku kunda diami, 
Kuala kala tadi ; 
Kt ku tena 
Kutata tubia." 

Atu exi : " Tu mu jiba ni jipoko." Mbaxi uxi : 

" Mbaxi a Koka, 
Ni Poko a Koka ; 
Poko k'a ngi di kama.'' 

Atu exi: "lal' u, tu mu banga kiebi? Tu mu jiba kiebi?" Id 
exi: "Tu mu takulienu bu dijfa dia menia." Mbaxi uxi: "Aiu6! 
ng^ifu 6 ! Ngibanga kiebi ? " Atu exi : " Eua ! Tuamono kioso ki 
tu mu jiba!" 

A mu ambata; abixila n'S ku ngijL A mu takula bu dijfa. 
Mbaxi uakoboka ; kitangana, uatumbuka. lu uala mu zoua ni kui- 

" Mu menia, mu embu dietu ! 
Mu menia, mu embu dietu ! " 

Atu exi : " A ! Mbaxi ua tu tobesa. Tuejile ku mu jiba ni dikiia, 
uxi 'dikua k! di ngi di kima.' Tua mu tumbula ku mu takula mu 
menia, uxi 'ngandala kufua.' Tueza, tua mu takula mu menia; 
manii tua mu bulula." 

Kiabekesa Mbaxi kukala mu menia : atu ejile ku mu jiba ; muene, 
id uadimukine. 


Man and Turtle. 

The people said : " What shall we kill him with ? " Some said : 
" We shall kill him with stones." Turtle, fear grasped him, he said ; 
" I am going to die." He says by mouth -.''^ 
" Turtle of Koka, 
And stone of Koka ; 
Stone will not kill me a bit." 

The people said : " Let us cast him into the fire ! " Turtle said : 
'■ Turtle of Koka 
And fire of Koka; 
Fire will not kill me a bit. 
On my back, 
It is like stone; 
Not there can 
Catch on fire." 

The people said ; " We will kill him with knives." Turtle said : 
" Turtle of Koka, 
And knife of Koka; 
Knife will not kill me a bit." 

The people said; "This fellow, how shall we do? how shall we 
kill him ? " These said : " Let us cast him into the depth of water." 
Turtle said: "Woe! I shall die there! How shall I do?" The 
people said : " We have it ! We have found the way we can kill 
him ! " 

They carry him ; they arrive with htm at the river. They cast 
him into the depth. Turtle dives ; (after) a while he emerges. 
There he is swimming and singing: 

" In water, in my homcl 
In water, in my homel" 

The people said : " Oh .' Turtle has fooled us. We were going 
to kill him with hatchets, he says, 'hatchet will not kill me a bit.' 
We spoke of casting him into the water, he says, "I am going to 
die.' We came, we cast him into the water; but we saved him." 

(This is) what caused the Turtle to live in the water: the people 
were going to kill him ; (but) he was shrewd. 


156 Folk' Tales of Angola. 



Nianga dia Ngenga uzangula uta u6, uxi: "Ngiia mu mbole." 
Uabixila mu tutu, uaniange ; k'amono xitu, uxi : " Ngii'aml" 

Ki alunga ku bata, usanga na Ngo, a mu badika bu pandanda ia 
muxi. Ki amono Nianga, uxi: "Tata Nianga, ngi sukumune!" 
Nianga uxi : " Ihi ia ku bange kiki ? " Uxi : " Ngi sukumune hanji; 
ngu ku ambela." 

Nianga ua mu katuile-bu ; ua mu tula boxi. Uxi : " Nzamba ua 
ngi badika bu pandanda ia muxi. Tata, a mu bana mueniu, a mu 
bela-ku.^^ Ngakuata izua iiadi bu muxi ; ngi bane kakudia." Nia- 
nga uxi : " Kudia ngu ku sanga kuebi .^ " Uxi : " Kuoso-kuoso." 

Nianga uazangula o imbua i^ ; ua i bana na Ngo. Na Ngo uedi, 
uxi : " Ki ngekuta." O Nianga uzangula dingi imbua iamuku& ; 
uebana na Ngo. Iii uadi, uxi : " Hanji k! ngekuta." Nianga dia 
Ngenga uazangula dingi patonona ; ua mu bana-iu. Na Ngo, ki edi, 
uxi : " Hanji k! ngekuta." 

Kabulu uiza ; u a sanga mu zuela, uxi : '' Ihi mua di kuatela t " 
Nianga uxi : " Na Ngo, nga mu sange bu pandanda ia muxi. Uxi : 
' ngi katule-bu ! ' Nga mu katula. Uxi * ngi bane kudia ! ' Nga mu 
bana o jimbua jami jiiadi ni patonona iami. Uxi 'ngi bane dingi 
kudia.' lene tua di kuatel' eii." 

Kabulu uxi: "Na Ngo akale hanji bu muxi, buoso bu akexile; 
ngitale." Na Ngo uavutuka bu muxi, bu akexile. Kabulu uasa- 
nduka mu kanga ; uexana Nianga. Uxi : " Eie, Nianga, uatoba. 
Na Ngo kiama, u^ne mu kuat' atu. Eie, ua mu sukumuna bobo, 
uamesenene ku ku dia. Mu loze." 

Nianga ha uloza na Ngo. 
Mahezu ..." a Nzambi." 

Nianga dia Ngenga and Leopard. 


Nianga dia Ngenga takes up his gun, saying : " I will go a-hunt- ' 
ing." He has reached the bush ; he has hunted ; he saw not game ; 
he says : "I wil! go." 

When he returns home, he finds Mr. Leopard, whom they have 
stuck up in the fork of a tree. When he sees Nianga, he says: 
"Father Nianga, help me out!" Nianga says: "What has done 
this to thee ? " He says : " Unfork me first ; I shall tell thee." 

Nianga took him out; he set him on the ground. He says: 
"Elephant has stuck me up in the fork of the tree. Sir, to whom 
one has given life, one gives more.*"^ I have been two days on the 
tree; give me a little food." Nianga says: "Where shall I find 
food?" He says: "Anywhere." 

Nianga takes up his dog ; he gives it to Mr. Leopard. Mr. 
Leopard ate it and said: "I am not satisfied." Nianga takes up 
also the other dog; he gives it to Mr. Leopard. He has eaten, 
says : " Still I have not enough." Nianga dia Ngenga took up his 
cartridge-box; he gives him it. Mr. Leopard, when he had eaten it, 
said: "Still I have not enough." 

Hare comes ; he finds them talking ; says: "Why are you quarrel- 
ling?" Nianga says: "Mr. Leopard, I found him in the fork of a 
tree. Says he, 'Take me out!' I took him out. Says he, 'Give me 
to eat I " I gave him both my dogs and my cartridge-box. He says, 
' Give me more to eat' That is what we are quarrelling about." 

Hare says : " Mr. Leopard, let him be again on the tree, where he 
was ; that I may see." Mr. Leopard returns to the tree, where he 
was, Hare moves off to a distance; he calls Nianga, He says: 
"Thou, Nianga, art unwise. Mr. Leopard is a wild beast, he is 
wont to catch people. Thee, who didst get him out of there, he 
wanted to devour thee. Shoot him." 

Nianga then shoots Mr. Leopard. 

The end . . . "(is) with God." 


Folk' Tales of Angola. 


Mukaji a Nianga uavuala; o mukaji a MMmbi ue uavuala. 

O mon' a Nianga, ku mu tubula, o jihaku je,^^* muxima ua mbSmbi, 
ni funji, ni feja, ni mbiji ia menia. O mon' a MbSmbi ue, amesena 
ku mu bana o jihaku, O haku \h mudia-mb&mbi *"^ ngoho. 

Dinianga uxi: "Ngiia mu batemena." Uazangula uta; ubiiila 
mu tutu. Uasange mudia-mbimbi ; uatudika-bu o kisumbula.*™ 
Uasambela ; unanga katangana. 

Mb4mbi uatula ; Dinianga uaraateka kutudika uta bu kisuxl 
MbSmbi uxi; " Imana hanji! Kiiadi kietu tuabindama. Eie, Nia- 
nga, mukaji e uavuala. O mona uabingi jihaku j5, muxima ua 
mbambi. Eme uami, MbSmbi, mukaji ami uavuala. O mona uabi- 
ngi jihaku je, mudia-mbambi. Eie, ha utuama o ku ngi jiba, 
mon' ami k'andala kumona jihaku jfi, Kinga ; nginomona jihaku ja 
mon' ami, ngi mu tubule, Muiigu, ki ngtza, eie Dinianga, ua ngi 
loze, utubule mon' i^." Dinianga uaxikina. MbSmbi uambata mudia- 
mbimbi. Dinianga uatuluka. Uai ku bata ; uazekele. 

Kimeneraene, uazangula uta; uabi^tila bu kisumbula, Uasambela ; 
unanga katangana. Mb4mbi iabixila ; ualozo ; iafu. Uatuluka; ua- 
kutu o Mbambi. 

Uazangula ; ubixila ku bata. Uatale Mbimbi ; uanomona muxima. 
Atubula o mon' a Nianga. 



Dinianga dia Ngombe uazangula uta ufi, uxi : " Ngiia mu mbole." 
Uabixila mu tutu ; usanga MbSmbi, iala mu dia o mudia-mbirabi, 
Uatudika nzambi ; uavutuka ku bata. 

Uaximbuisa o dikumbi, di idia o Mbambi, uxi: "Ngiia kid!" 
Uazangula uta ; uabixila bu kisumbula. Uasambela-mu. Ubanga 
katangana ; Mbimbi ueza. 

Uatudika uta bu kisuxi ; ua u tengununa; ualozo. MbSmbi iabu 
boxi, Mucne utuluka. Ukuata MbSmbi mu kinama; uezubidisa 
ni dikiia ; iafu. Uanomona poko mu mbunda ; uala mu tala o 

The Child of Hunter and the Child of Deer. 1 59 


W Th 

■ Tl- 
H deer, 

■ they 
H only. 

The wife of Hunter gave birth ; the wife of Deer also gave birth. 

The child of Hunter, to take it out, its first-food (is) liver of 
deer, and mush, and beans, and fish. The child of Deer also, 
they want to give it first -food. Its first-food*" is mudia-mbambi *" 

Hunter says : " I will go to lie in wait." He takes up the gun ; 
he arrives in the bush. He finds a mudia-mbimbi (tree) ; he sets 
up, in it, his tree-seat. ^^^ He climbs ; spends a while. 

Deer arrives ; Hunter begins to put up (his) gun to shoulder, 
Deer says : " Slay, please ! Both of us, we are in need. Thou, 
Hunter, thy wife has bom. The child needs its first-food, liver of 
deer. I too, Deer, my wife has born. The child needs its first-food, 
mudia-mhSmbi. Thou, if thou killest mc first, my child will not get 
its first-food. Wait ; I will take the first-food of my child, that I 
may take him out. To-morrow, when I come, thou Hunter, shoot 
me, that thou mayest take thy child out." Hunter consents. Deer 
carries off mudia-mblmbi. Hunter comes down. He goes home; 

In the morning he takes up his gun ; he arrives at the tree-seat. 
He climbs up ; waits a while. Deer arrives ; he shoots ; it is dead. 
He comes down ; binds the Deer. 

He lifts (it) up ; he arrives at home. He skins Deer ; takes out 
the liver. They take out the child of Hunter. 


Dinianga dia Ngombe took up his gun, saying : " I will go hunt- 
ing." He arrived in the bush ; he found Deer, who was eating 
mudia-mb4mbi. He set up a tree-seat ; he returned home. 

He awaited the hour, when Deer eats, and said : " I am going 
now!" He takes up the gun; he arrives at the tree-seat. He 
chmbs into it. He spends a while ; Deer comes. 

He sets the gun to the shoulder ; he cocks it ; he fires. Deer falls 
on ground. He gets down. He grasps Deer by a leg ; he finishes 
it with the hatchet ; it is dead. He takes the knife from waist ; he 

i6o Folk-Tales of Angola. 

Mbambi. MbSmbi, uazuba o ku i tala ; uasunga o kiba boxi dia 
Mbimbi ; MbSmbi iabahtmuka! 

lalenge c ni malusolo. Itula mu kanga; iemana. O dinianga, 
dia^tala ni kiba bu maku, uxi : " Isuma iahi, i nga di uana? O 
mbimbi i ngajiba, i ngi xila kiba bu maku ! " Uxi : " Eie, Mbimbi, 
sonii j^ ku kuata, kt uakibi^iila ku4 tat'enu ni mam'enu; i ku ibula 
' ueza tuxi ; o kiba ua ki xi ku^ ? '" 

Mbimbi uxi: "Sonii jai-eie, Nianga; sonii jami-eme, Mbimbi. 
Eie ki u^bixila ku bata, u^sanga akueou ni mukaji h, uxi 'ngele mu 
batemena ; ngalozo mbimbt. lafu ; nga i tale. Mbimbi iabalu- 
muka; ia ngi xila o kiba bu maku.' Sonii j4 ku kuata." 

Mbimbi uazuela; Dinianga k'a mu vutuila dingi. Uxi : " Ngii'ami 
ku bata." Uazangula uta u& ; uia ku bata. Uasange akui ni mu- 
hetu e. Uxi: "Nga di uana kisuma! Ngele mu batemena. Mbi- 
mbi ieza; nga \ lozo; iafu. Nga i tale; Mbimbi iabalumuk'e; ia 
ngi xila o kiba bu maku." Akui a mu olela. 

Kienieki Mbimbi ualungu ; Nianga uabela 




Eme ngateletele ngana Ngo ni ngana Ngulungu. 

Ngana Ngulungu mulaul' a ngana Ngo. Ngana Ngo uixi: 
"Nd(5/~ ui ngi beke k'o'lou' ami."*^ Ngana Ngulungu uambata 
jingalafa*™ jitatu ja ualende.'*' Azangula. 

Kutula mu njila, ngana Ngo uixi : "Mulaul' ami, bonga o u mu 
sanga^' mu njila pala mukaji etu."^' O ki a mu bongo : jinzeu;*** 
ji mu lumata. Ngana Ngo uixi; "Mulaul' ami, u kioua, Manii, 
jinzeu a ji kuata ni mako ? *^ Jilumata. Tui'etu kii, mulaul' ami." 

Kutula mu njila, nzala i a kuata. Asanga o mienge, ngana Ngo 
uixi : " Mulaul' ami, o mienge ii'ii kedii, kala**^ adia o mienge iofele." 
Ki abokola mu dibia dia mienge, o ngana Ngo uadi o mienge iauaba ; 
mukuetu, ngana Ngulungu, uadi o madianga."* Muzumbu ua mu 

Leopard, Antelope, and Monkey. i6i 

is flaying the Deer, Deer is done being flayed; he pulls the hide 
from under Deer ; Deer stands up ! 

It runs away in haste. It reaches a distance; stands. The 
Hunter, who remained with hide in hands, says: "What (is this) 
ominous wonder, that I meet with ? The deer that I killed, it leaves 
the hide in my hands ! " He says : " Thou, Deer, shame will seize 
thee, when thou shalt arrive at thy father's and thy mother's ; they 
will ask thee, 'Thou comest naked; the skin, thou didst leave it 
where ? ' " 

Deer says: "Shame is thine, Nianga, (as) shame is mine, Deer. 
Thou, when thou shalt arrive at home, and findest thy people and thy 
wife, thou sayest, ' I went to lurk ; I shot a deer. It died ; I flayed 
it. The deer stood up ; it left the hide in my hands.' Shame will 
seize thee." 

Deer has spoken ; Dinianga does not reply to him again. He 
says: "I am going home." He took up his gun; he went home. 
He found his folks and his wife. He says : " I met with an ominous 
wonder ! I went to lurk. Deer came; I shot it; it died. I skinned 
it ; Deer stood up ; it left me the hide in my hands." The others 
laugh at him. 

Thus Deer won ; Nianga lost. 

Version A. 


I will tell (of) Mr. Leopard and Mr, Antelope. 

Mr. Antelope (was) grandson of Mr. Leopard. Mr. Leopard said : 
"Please accompany me to my father-in-law." Mr. Antelope carried 
three demijohns of rum.*** They set out 

Stopping on the road, Mr. Leopard says: "Grandson, pick up 
what thou findest on the road, for my wife." When he picked it 
up, (they were) driver-ants,**^ which bite him. Mr. Leopard says : 
" My grandson, thou (art) a fool. Driver-ants, does one ever take 
them with hands? They bite. Let us go now, my grandson." 

Stopping on the road, hunger seizes them. They find sugar- 
canes ; Mr. Leopard says: "My grandson, these canes, they don't 
eat them ; but they eat the small canes." When they entered the 
field of cane, Mr. Leopard ate the good canes ; our friend, Mr. Ante- 

Folk- Tales of Angola. 

kala jifidila. Ngana Ngo uixi: 
did : ima ikuama ku muzumbu. 

" Eie k'u kiou' i ? Madtanga k'a n 
Mulaul' ami, tui'etu kid." 

Atula mu njila. Nzala i a kuata. Asang' o masa ma kindele 
mabi; uixi: "Mulaul' ami, ndoko, tutolole masa pala tu m' oha." 
Uixi: "Mulaul' ami, o masa makusuka k'a ma tololS. Utolola o 
masa maluzeza-ke ; *"■ o masa makusuka k'a ma diS." Atula ku 
idima. Ngana Ngo uatolola o masa makusuka; o mukuetu, ngana 
Ngulungu, uatolola o ma!uzeza-ke. 

Ki atula bu dixita,*^ uixi: "Mulaul' ami, ohela boba, bu ala o 
tubia." Ki ala o masa bu jiku, o ma ngana Ngo mabi, o ma Ngu- 
lungu kJ mabi k. Uixi : " Mulaul' ami, zangula, tui'etu ; eie u kioua. 
Uaxisa*™ buala o tubia; manii o masa ua ma te b'o'tokua. NdokOj 
tui'etu kii." 

Kutula mu njila, asanga ahetu,^*' adima jinguba. Uixi : " Mulaul' 
ami, ngiz'6." Utula ku divunda dia muxitu, ujituna dibunda ; uka- 
tula mbinza; ukatula xilola ; ukatula jikalasd; ukatula kulete;*" 
ukatula kazaku ; uazuata. Ki azuba o kuzuata, jungu bu maku, 
uakatuka. Uasange an'ahetu : "Boas-tadi,*^ jingana, nuanange?" 
"Tuanange; eie ku^?*' Ku bata di^, akuenu apasala kiambote?" 
"Ala kiambote, a-muadi." "Eie ualuia kuebi?" "Ngaluia k'o'lou'ami, 
kuctmenekena o'kou' ami." 

A mu bana dilonga dia jinguba ; a mu bana dilonga dia jimbombo. 
Ki azuba o kudia, a mu bana mudingi ua menia; a mu uikila pcxi 
ia makania. Uazuba o fumala, uixi : " Ngalui'ami kid. Xalcnu kia- 
mbote. Loko ngu nu bita dingi." " BLtila kiambote ; kamenekene 
muku'avalu ki5." 

Ki azuba o kutula, usanga ngana Ngulungu, ua mu xisa, uixi: 
"Kiebi? mulaul* ami. Ku ngendele, a ngi kaie; k'a ngi banami 
kima ; ngeza nt nzala iami. Ngalenge ami ; andala ku ngi beta, 
Tui'etu kid," 

Ngana Ngulungu uixi ; " Kana ; ngiia uami ku uendele eie; ngiia 
uami pala ku a tala-ku." Uixi : " Ki uAbixila ; ki u a menekena, 
k'uambe : ' boas-tadi ; ' uamba kiki, uixi : ' vioko,*" vioko, kidienu 

Ngana Ngulungu, ki atula-ku, uzuela ki a mu longo ngana Ngo. 
A mu kuata ; a mu beta,*^ cxi ; " O kuku enu, ngana Ngo, o ki eza 
boba, k'a tu xingi etu.*^ Eie u tu xinga palanii .' O kuku enu, ki 
atundu boba, tua mu bana kudia ; uadi ; tua mu bana mudingi ua 
menia; uanu ; tua mu bana o pexi; uafumala; uixi: ' Ngaluiami kii; 
xalenu kiambote. Loko ngu nu sanga.' ' Bixil'^ ! Kamenekene 

Leopard, Antelope, and Monkey. 163 

lope, ate the wild cana His mouth becomes (all) wounds. Mr. 
Leopard says : " Art thou not a fool ? Wild canes, they eat them 
not ; (they are) things (that) wound the mouth. My grandson, let 
us go now." 

They stop on the road. Hunger has seized them. They find 
ripe maize ; he says : " My grandson, come, let us break corn for 
us to roast." He says : " My grandson, the red corn, they break it 
not. Thou shalt break the green corn ; the yellow corn, they eat it 
not." They come to the plants. Mr. Leopard plucks the yellow 
corn ; our friend, Mr. Antelope, he plucks the green. 

When they come to the straw-heap,*^* he says: "Grandson, roast 
here where the fire is." When they put the com in the hearth, that 
of Mr. Leopard was done, that of Antelope was not done. He says : 
" My grandson, arise, let us go ; thou (art) a fool. Thou hast left *** 
the fire ; but the corn, thou puttest it in the ashes. Come, let us 

Stopping on the road, they meet women, who are planting pea- 
nuts. He says : " Grandson, I come directly," He goes to a thicket 
of the forest ; he unties (his) bundle ; takes out a shirt, takes out 
drawers, takes out trousers, takes out a vest, takes out a coat; he 
dresses. Having finished dressing, cane in hand, he goes. He finds 
the girls: "Good-afternoon, ladies, you are well.'" "We are well; 
thou, too ? At thy home thy folks are getting on well ? " " They 
are well, ladies." *' WLere art thou going .' " " I am going to my 
father-in-law, to visit my father-in-law." 

They give him a plate of peanuts ; they give him a plate of jimbo- 
mbo. When he finished eating, they give him a jug of water; they 
light for him a pipe of tobacco. Having done smoking, he says ; 
" I am going now. Fare ye well. Soon I shall pass by you again." 
" Arrive safely ; greetings to thy wife." 

When he had arrived, he finds Mr, Antelope, whom he had left, 
(and) says : " How, ray grandson ? Where I went, they chased me ; 
they did not give me anything. I have come with ray hunger. I 
ran away; they wanted to beat me. Let us go now." 

Mr. Antelope says: "No, I also will go where thou wentest; 
I, too, will go in order to see them there." Says: "When thou 
arrivest, do not say, 'Good-afternoon;' speak like this, saying: 
'Vioko, vioko, go and eat dung." " 

Mr. Antelope, on arriving there, speaks as Mr. Leopard instructed 
him. They take him; they beat him, saying: "Your grandfather, 
Mr. Leopard, when he came here, he insulted us not. Thou in- 
sultest us, why ? Your grandfather, when he left here, we gave him 
food ; he ate ; we gave him a jug of water ; he drank ; we gave him 
the pipe ; he smoked ; (then) he said, ' I am going now ; fare ye well 

1 64 

Folk- Tales of Angola. 

akua-bata,'*"^ Ki ku bekesa o kuxing' atu, kiaDii ? Ki endo"* ku 
betela, mukonda dibxing' atu, ua a sange. Eie uasangc akuenu, 

k'ua a menekeni^ kiambote, kala ua a xLngi. Ndai^, Tuandele** 
ku 'u bana kudia; kala kiki, kana. K'uimane dingi boba, kiene tu 
ku beta ; mukonda uakambe o ujitu. Ndaie kii." 

Ki atula mu njila, usanga kuku S, uaxikama. "Mulaurami, kiebi, 
ku uendete ? A ku baiige kiebi? Aba, ku uendele, uabange-ku 
kiebi?" " Ki ngatula, ngambe: 'Vioko, vioko; k^dienu matuji.' 
O ahetu, ki evile, njinda i a kuata ; a ngi beta, a ngi kaie," Ngana 
Ngo uixi ; " U kioua. Eie uasange akuenu, kala u a xinga ? Tamina 
a ku betele ; uabukurauka. Zangula, tui'etu." Uazangula. 

Ki azuba o kuzangula, asanga honga ; uixi : " Mulaul' ami, ki 
ubita o hong' eii, kikala ubadikinia pala kutuka." Ki aii mu tuka, 
ua di vundu boxi ; kingalafa kia ualende kiabudikx Uixi: "Aba, 
kt u kiou'^? Uabitila mu honga, mesu ua ma badikinia ; o kinga- 
lafa kia ualende ua ki bulu. A kiki, tu^banga kiebi ? Tualuia ni 
ujitu ku makouakimi. A tu tambulula kiebi? O kingalafa ua ki 
bulu mu njila. Ndoko, tui'etu kii." 

Ki azuba o kutula ku bata di' o'kouakimi : " Holome ami, mua- 
pasala?" Uixi: "Tuapasala kiambote. Kana kima kiaiiba ki tua- 

raono." Ku a tambulula — jingalafa jiiadi, jaxala.™ 

A a bana maxisa pa!a ku a zaiela m'o'nzo, mu ene mu akala. 
O'kouakimi uaii-ku; ujiba kiletd kia ngulu pala kulambela o holome. 
Kudia kuabi, o ^' tumisa ku meza ; aii mu bekela holome. 

O holome iatambulula o kudia, uixi : " Ngana Ngulungu, ndaii mu 
honga muni, kikatule muziia; tekela menia pala kunua." Ngana 
Ngulungu ki aia mu tekela o menia mu muzua, menia malubub'^. 
Ki azuba o kuvutuka, usanga ngana Ngo uadi t kii. Uixi : " Kuku 
etu, ngala ni nzala iami ; o kudia kuebi, ku ua ngi xila ? " Uixi: "O 
kudia kuabu e. Ndumba i' atu akexile boba. Ene adl o kudia. 
Kinga mu ngoloxi, kiene ki udia-ki."^"^ 

Kukuata mu ngoloxi, kudia kuabi, uixi : " MuIauI' ami, ndai^, kita- 
kane kii o muziia ua menia." Ki aia mu takana muzua, ki abulula 
o menia, malubub'e. Uixi : " A ! nganange ni nzala iami ; ngibulula 
o menia mu muzua, mabub'S. Kota, ngdi' ami ; o menia nga ma 


Leopard, Antelope, and Monk^. 165 

Soon I shall meet you.' 'Safe arrival. Greet the home-folks.' 
What induced thee to insult pieople, what is it ? If they beat thee, 
(it is) because of insulting people, whom thou mettest. Thou didst 
meet others, didst not greet them well; rather didst insult them. 
Begone. We would have given thee food ; but thus, no. Stand not 
longer here, else we beat thee ; for thou lackest respect. Go at once." 

When he arrives on the road, he finds his grandfather seated: 
"My grandson, how, where thou wentest.' How did they treat thee? 
Well, where thou wentest, how didst thou do.'" "When I arrived, 
I said : 'Vioko, vioko, eat ye dung.' The women, when they heard, 
anger possessed them ; they beat me, they chased me." Mr. 
Leopard says: "Thou (art) a fooL When thou meetest others, 
then dost thou insult them .' (It was) right (that) they beat thee ; 
thou wast insolent. Arise, let us go." He took up (his load). 

When they had started, they meet a brook. He says: "My 
grandson, when thou crossest this brook, it shall be (that) thou 
shuttest (thy eyes) for jumping." When he went to jump, he 
tumbled down; the demijohn of rum, it broke. He says: "Now, 
art thou not a fool .'' Thou crossest the river, (with) eyes shut ; the 
demijohn of rum, thou hast broken it. Now, how shall we do.' We 
are going with a present to parents-in-law. How will they receive 
us ? The demijohn, thou hast broken it on the road. Come, let us 
go now." 

When they had arrived at the house of the father-in-law : " Son- 
in-law, how do you do ? " Says : " We are well. Nothing bad, that 
we have seen." (They are) receiving them ; (he gives) the two bot- 
tles, that remained.'™ 

They give them mats to spread for them in the house, in which 
they are to stay. The father-in-law has gone ; he kills a big suck- 
ling of hog to cook for his son-in-law. The food is ready; they send 
it to the table ; they bring it to the son-in-law. 

The son-in-law receives the food, says : "Mr. Antelope, go to the 
river yonder, and take out the fish-trap ; dip out water to drink." 
Mr. Antelope, when he goes to dip out the water with the fish-trap, 
the water runsout. When he had returned, he finds Mr. Leopard 
has eaten already. He says : " Our grandfather, I am with my 
hunger; where is the food, thou hast left me?" He says: "The 
food is finished. A lot of people were here. They have eaten the 
food. Wait till evening, then thou shall eat." 

The evening having come, the food is ready, he says : " My grand- 
son, fetch quickly the fish-trap with the water," When he goes to 
fetch the fish-trap, when he dips out the water, it runs out. He says : 
" Ah ! I spent the time being hungry ; I dip out water with the fish- 
trap, it runs out. Better I go away ; the water, I give it up." 


i66 Folk-Tales of AHgola, 

Usanga ngana Ngo ; uadi fi kU. Uixi : " Kuku etu, tunde kame- 
nemene, ki tueza, ngadiarai ; ngizeka ni nzala iami ? Kienieki 
kiauab^." Uixi: " Mulaul' ami, di xibe ^; mungu udi'^." 

Kutula m'usuku, ngoma jakuata bu sungi. Ngana Ngo uatundu ; 
ngana Ngulungu uatundu; n'elumba^"^ itii boba bu sungi. Eza mu 
tambujila o ngoma. Atonoka kat^ mu dikolombolo. Kuala elumba, 
exi : "Tuala ni kilu kietu, tudzek'etu." Exi : "Mimgu 6!" Aka- 
tuka. Aii mu xinjikila o mujitu, ngana Ngo. 

Ki atula m'o'nzo, akuata mu sungila, exi : " Mungu i ; zeka kia- 
mbote, huedi ami." Kutula m'usuku, ngana Ngo uixi : " Ngana 
Ngulungu, o kididi kiatolo ; zeka bu tala." Ngana Ngo uabilukile; 
uakexile mutu, akiki uala kiama. Uabokola mu kibanga kia ukou" t; 
uasangeo jihombo ni jimbudi; uajiba makuiniadi a mbudi ni hombo. 
Uatambula o maniinga; ua ma te mu 'mbia. Usanga ngana Ngu- 
lungu uazeka; u mu xamuina o 'mbia ia maniinga. Uiza bu hama 

Mu 'amenemene ka selu, uakatula o mbanza i^ ; uakuata mu xika 
muimbu u^. O 'kouakimi, ki atula mu kibanga, uasange o jimbudi 
jojibe, uixi : "Aiu6 ! ni mai'^ \ hombo joso a ngi jibila najiu ; ihi ia 
ngi bange kiki? Kiki, ngibanga kiebi?" Kuala ngana Ngo uixi: 
" Kiebi, ukou' ami .' " Uixi : " Holome ami, o hombo joso, a ji jiba." 
"Katadienu hanji ; ngana Ngulungu uazeka. Manii, la^ muene 
uajib' o jihombo?" Uai ku mu balumuna. Uatono; uatundu bu 
kanga Ki a rau tala kiki, o mukutu uoso uaiiba ni maniinga, exi: 
"Tua mu fikile raujitu, manii mufii. Kiki tu mu banga kiebi?" 
Exi: "Tu mu jiba; mukonda mufii. La uakexile mujitu, k'andele 

A mu jiba; a mu tala; akatula-ku kinama kia xitu ; a ki bana 
ngana Ngo, o mulaul' k muHi. Azeka. 


Atula mu 'amenemene, ngana Ngo uixi: "Ngalui'ami kid." A 
mu longela™ diletd dia ngulu, kizongelu kia fadinia ; a mu bana o 
ngamba, i mu ambatela o muhamba. Ki akatuka : " Xalenu kia- 
mbote ! " '* Bixila, holome ami ^ ! Kimenekene akua-bata." 

Ki azuba o kutula ku bata diS, ukatula o kinama kia xitu ia Ngu- 
lungu, u ki sasa mu 'axaxi; mbandu iamukuS paia muene, mbandu 
iamukua pala kuibekela muku'avalu ka ngana Ngulungu. U i be- 
kela, uixi : " Turaenu o ku ki ijfa : o xitu iiii, i a ku tumisa mutat' ^." 
Ai dia. Kuala o roona uixi: "Mamanii, o xitu it'ii, ialunuha kala 
papaii. Manii, ku endele papaii, manii 1' a mu jiba ? Nguamiami 


Leopard, Antelope, and Monkey. 167 ' 

He finds Mr, Leopard, who has eaten already. He says: "Our 
grandfather, since early morning, when we came, I have not eaten; 
shall I lie down with my hunger? This is not right." He says: 
" My grandson, hold thy peace ; to-morrow thou shall cat" 

Arriving at night, the tom-toms begin in the dancing place- Mr. 
Leopard went out, Mr. Antelope went out ; also the girls, here they 
are in the dancing place. They begin to respond to the drum. 
They dance until the cock-crow. Then the girls say : " We are with 
our sleep, we want to go to bed." They say : " To-morrow ! " They 
leave. They go to accompany the visitor, Mr. Leopard. 

When they come to the house, they begin the night-chat, (and) 
say: "To-morrow! sleep well, my brother-in-law." The night hav- 
ing come, Mr. Leopard said : " Mr. Antelope, the place is (too) small ; 
sleep on the shelf." Mr. Leopard changed ; he was a man, now he 
is a wUd beast. He enters the fold of his father-in-law ; he finds the 
goats and sheep; he kills twenty sheep and goats. He takes the 
blood; he puts it into a pot. He finds Mr. Antelope asleep; he 
throws at him the pot of blood. He comes to his bed. 

In the morning early, he takes his instrument ; he begins to play 
his song. The father-in-law, when he came into the pen, he found 
the sheep killed, said : " Oh ! woe to me ! all my goats, they killed 
them; what has done this to me? Now, how shall I do?" Then 
Mr, Leopard says: " How, father-in-law ? " He says: "My son-in- 
law, the goats, they have all been killed." " Look, please ; Mr. 
Antelope is asleep. Maybe he has killed the goats ? " ^"^ He goes 
to make him get up. He wakes up; comes outside. When they 
see him thus, the whole body ugly with blood, they say: "We 
thought (he was) a visitor, but (he is) a thief. Therefore how shall 
we treat him ? " They say : " We shall kill him ; for (he is) a thief. 
If he were a guest, he would not steal." 

They kill him ; they skin him ; they take off a leg of meat ; they 
give it to Mr. Leopard, whose grandson (was) a thief. They go to 

Arriving in the morning, Mr, Leopard says : " I am going now." 
They pack for him "^ a suckling of pig, a measure of cassada-meal ; 
they give him a carrier, who shall carry for him the load-basket. 
When he starts: "Fare ye well!" "Arrive (well), my son-in-law., 
Greet the home-folks." 

When he finally arrives at his home, he takes out the leg of the 
meat of the Antelope; he cuts it in the middle, one half for himself, 
one half to bring to the wife of Mr. Antelope. He brings it, saying : 
"Know ye well; this meat (is) what thy husband sent to thee," 
They eat it. Then a child says: "Mama, this meat is smelling like 
papa, I wonder, whither papa went, whether they killed him ? I 


i68 Folk-Tales of Angola. 

kudia o xitu iiii, ialunuha pai etu." '* Eie, u mona, uamba™ pai e 
ku mu jiba palanii ? lu uiz'& Dia ng6 o xitu." 

Ngana Ngo uarabele kiki : " O xitu, ki nu i dia, kJ mubake-ku dingi 
xitu ; ioso iie mu 'mbia. U ngi xile ng6 kaxitu, mukonda erne ngi 
ngiz'ami." O xitu ioso elambe. Ki azuba ku i laraba, funji iabi, 
adi. Ki azuba o kudia, ngana Ngo uixi ; "Tuma o kutji'a, eie, rau- 
mama a ngana Ngutungu : o mutat'^, ku tuendele, uanianene o 
hombo ja ngene. la a mu jibile ; id a tu banene o xitu ifii. Eme 
ngambe ' ngidiami ng6 k'ubeka uami ; ngA i bekela mumam' fi ; udia-ku 
pala ku k'iji'a.' Id a ng' ambelelei 'Eie u mu tangela: tuma ku ki 
ij(a, o mutat'e ku endele k'ujitu, a mu jibile.' Tumenu o ku k'ijfa: 
o xitu i muadi mutat'^ nua mu di 6. Pala mu k'ij{e; ki nukinge ng6. 
Bangenu tambt ; mutat'^ uafu mu konda dia u(ii." Kuala o mona 
uixi : " Mamanii, nga ki ambele ; o xitu ifii inuha papaiL Kidi kiami 
ki ngambele. Kiki papai uebt ? " 

Akuata mu dila tambi.*" Tambi iabu. Kizua ki abua tambi, 
kuala ngana Kahima^ uixi: "Kizila, eme uami ngiia ni kuku etu, 
ngana Ngo ; la utena ku ngi banga kala ki abange mukuetu." 

\k akexidi & ; adia nguingi, aseiala musolo. Alubanza ngana Ngu- 
lungu, exi: " Kia mu dia, kianii.' O kalunga, ka mu dia, muene 
kanii ? " Kana mutu uej(a o kalunga, kadi ngana Ngulungu. 


Ngana Ngo uixi: "Mulaul' ami, ngana Hima, zi, ui ngi beke 
k'o'lou' ami." Azangula. 

Kulula mu njila, uixi : "Mulaul' ami, bong" o u mu sanga, id uxi- 
kelela, pala mukaji etu." Uixi: "Kuku etu, eie kuata ku mutue; 
eme ngikuata ku mbunda; mukonda ua k' ijla kuma jinzeu, jilu- 
mata." Uixi : " Mulaul' ami, ki uamateka kubanga mu njila. Id kia- 
uabe. Zangula, tui'etu!" Azangula. 

Kutula mu njila, asanga dibia dia masa. Uixi: "Mulaul' ami, 
udia o masa momo, maluzeza-ke ; la udia o masa momo makusuk' 
omo, ki anda ku sanga mukua-dibia difi, uanda ku ku beta" O 
Rgana Hima, ki abokola mu dibia, uadi o masa makusuka, manii uaxi 
o masa maluzeza-ke. 

Ki atula bu dixita bu ala tubia, uixi : " Mulaul' ami, ohela boba o 
masa m^." Uixi: "Ai! kuku, o boba, tubia tuajimi; o masa maxi- 
kana o kubi'd.'" "Ohela buoso bu uandala." Ki adi kid, ngana 

Leopard, Antelope, and Monkey. 169 I 

won't eat this meat, that smells like our father." " Thou, child, why 
dost thou say that your father is killed ? He will come. Only eat 
the meat." 

Mr. Leopard had said thus; "The meat, when you eat it, do not 
lay by any meat ; let it all go into the pot. Leave me only a little 
bit, for I shall soon come." The meat they cooked it all. When 
they had cooked it, the mush was ready, they ate. When they had 
done eating, Mr. Leopard says: "Know thou well, thou, wife of 
Mr. Antelope, thy husband, where we went, stole the goats of others. 
These killed him; these to us gave this meat. I said: 'I will not 
eat alone to myself. I will bring it to his wife; she will eat of it, 
that she may know." They had told me : 'Thou shalt announce her: 
know thou well, thy husband, where he went on a visit, they killed 
him.' Know ye well, the meat you ate (is) thy husband, whom you 
ate here. That you might know, and not wait in vain. Make the 
mourning ; thy husband is dead because of stealing." Then the 
child said: "Mama, I said it; this meat smells of father. Truth 
mine, which I said. Now, papa, where {is he) ?" 

They begin to wail the mourning,^ The mourning ended. The 
day, on which the mourning ended, then Mr. Monkey said: "One 
day, I too will go with my grandfather, Mr. Leopard : whether he 
can do to me as he did to our friend." 

Thus they lived ; they ate bagre, they supped on cat-fish. They 
keep remembering Mr. Antelope, saying : " What killed him, what 
(was it) .' The death that he died, what was it ? " No man knew 
the death that destroyed Mr. Antelope. 


Mr. Leopard said : " My grandson, Mr. Monkey, come, accompany 
me to my father-in-law." They start. 

Stopping on the road, he says : " My grandson, pick up what thou 
findest, this black thing, for oar wife." He says: "My grandpa, 
thou take hold at the head ; I will take hold at the tail ; for thou 
knowcst that (these are) driver-ants, which bite," He says: "My 
grandson, the way thou hast begun to behave on road is not nice. 
Get up, let us go! " They start. 

Stopping on the road, they find a field of corn. He says: "My. 
grandson, thou shalt eat the com yonder, that (is) green ; if thou 
eatest this yellow corn here, when the owner of the field will find 
thee, he will beat thee." Mr. Monkey, when he entered the fieldi 
he ale the yellow com, but left the green corn. 

When they arrived at a straw-heap where is fire, (he) says: "My 
grandson, roast here thy corn." He says : " Oh ! grandpa, here, the 
fire is out ; the com, will it cook .' " " Roast wherever thou wilt." 



Folk' Tales of Angola. 

Ngo uambela ngana Hima: "Zangula, tui'etu kia, mulaul' ami." 

Kutula mu njila, asanga dibia dia mienge. Kuala ngana Ngo, 
uixi: "O mienge oio k'edia ; udia o mienge iofele oio." O ngana 
Htma, ki a mu ambela kua kuku 4, uabokola mu dibia, manii s^ ku 
ki baiiga, ki a mu tumine ngana Ngo. Uabukula o mienge ienene.^ 
Ngana Ngo uixi : " Nanii ua ku tumu kubukula o mienge eii?" 
Uixi 1 "Kuku etu, k'uadimuk^ ; uamonene kia mutu, udia madia- 
nga ? " " Kuabu kii, mulaul' ami ; zangula, tui'etu kid." 

Kutula mu honga, uixi : " Mulaul' ami, o niuzua iii, etu tuala ku u 
sisa'** boba. Loko uiza mu takana-mu o menia." Kuala ngana 
Hima, uixi : " Kuku etu, eie k'uadimuk^. Uamuene kid o mutu ute- 
kela menia mu muzija.'" "Nd6, tui'etu kid, mulaul' ami" 

Kutula k'o'Iou' a ngana Ngo, ahetu exi: "E! ngana Him' 6! 

Uapasala.'" " Ngal'ami kiambote." "Akaji ^, ala kiambote?" 
" Ala kiambote." " Eie, ngana Ngo, ku bata die, kuala kiambote ? " 
Uixi: "Kuala kiambote." A a jibila sanji; sanji iabi. O kudia 
kuiza m'o'nzo pala ngana Ngo ni ngana Kahima. 

Uixi : " Mulaul' ami, ndai6 kdtakane o jingutu pala kutza mu dia." 
Ngana Hima uasuam'S ku dima dia 'nzo. Uvutuka, usanga kuku k, 
ngana Ngo, iu ualudi'tl kid. U mu kuata o lukuaku : " Erne, ua ngi 
tumu kuia mu takana o jingutu ; erne ng'u sanga ualudi'i; kid, s^ ku 
ngi king' eme. Kinga ki ngidi'ami hanji uami." Uta o lukuaku bu 
dilonga dia mbiji, uta mu kanu ; ukatula ku dilonga dia funji, uixi : 
" Ngadi kid uami ; ndoko, tudie kid, kuku etu ! " Akuata mu kudia ; 
kudia kuabu. Asukula raaku ; axikam'4. 

Kumbi dialembe. O kudia kuiza dingi. Ki azuba o kudia, akuata 
mu kusungila. Jingoma jiza; akuata mu kutonoka . , . kat£ kolo- 
mbolo diakokola. 

Ngana Hima uiza mu kuzek'fi. Ngana Ngo uaxala bu kanga. 
Uabokola mu lumbu !u' o'kou' 6. Usanga jihombo; ukuata mu ku- 
jiba. Ujibahombo.utambulao maniinga; u ma tamu'mbia. Usanga 
ngana Hima; uamesena ku mu texila o maniinga ku mukutu uC'. 
Manii Kahima uatono h. Ki azuba ku mu mona ualukuiza ku mu 
xamuna o maniinga ku mukutu u5. u mu lundula ni lukuaku. O 
'mbia ia maiinga"" iatula ku mukutu ua ngana Ngo. Azek'S. 

Kutula mu 'amenemene, o 'kouakimi, ki aia mu tala mu kibanga, 
usanga jihombo joso jojibe. Kahima ubokola m'o'nzo ; ukatula mba- 

Leopard^ Antelope, and Monkey. 171 

When they had eaten, Mr. Leopard says to Mr. Monkey: "Get up, 
let us go now, my grandson." They go. 

Arriving on the road, they find a field of sugar-cane. Then Mr. 
Leopard says: "Those canes there, they don't eat (them); thou 
shalt eat that small cane there." Mr. Monkey, as he was told by 
his grandfather, he entered the field, but without doing that which 
Mr. Leopard had bidden him. He broke the large cane. Mr. 
Leopard said: "Who ordered thee to pluck this cane.-"" He says: 
" Grandfather, thou art not wise ; hast thou ever seen a man that 
eats wild cane?" "Enough, my grandson, take up (thy load), let 
us go now." 

Arriving at a brook, he says : " My grandson, this fish-trap, we 
are leaving it here. Soon thou shalt come (and) fetch water in it." 
Then Mr. Monkey says: "Our grandfather, thou art not wise. Hast 
thou ever seen a man dipping water with a fish-trap?" "Come, let 
us go, my grandson." 

Arriving at the father-in-law's of Mr. Leopard, the women say: 
" Eh ! Mr. Monkey here ! (How) hast thou been ? " "I am well." 
"Thy wives, are they well?" "They are well." "Thou, Mr. 
Leopard, at thy home, are all well.'" He says: "They are well." 
They kill for them a hen ; the hen is cooked. The food comes into 
the house for Mr. Leopard and Mr. Monkey. 

He says : " My grandson, go (and) fetch the spoons to come and 
eat," Mr, Monkey hides himself behind the house. He returns; 
finds his grandfather, Mr. Leopard, who is eating already. He 
seizes his arm: "\, thou sentest me to go and fetch the spoons; 
I find thee eating already, without awaiting me. Wait until myself 
also eat." He puts the hand into the plate of fish, puts in mouth ; 
takes out of the plate of cassada-mush ; says: "I also have now 
eaten ; come, let us eat now, our grandfather ! " They begin to eat ; 
the eating ends. They wash hands ; they sit down. 

The sun has set. The food comes again. When they have done 
eating, they begin to have night-chat. The drums come, they begin 
to dance ; (they dance) until the cock crows. 

Mr. Monkey comes to sleep. Mr. Leopard stays outside. He 
enters the yard of his father-in-law. He finds goats; begins to 
kill. He kills a goat, takes the blood (and) puts it into a pot. He 
finds Mr. Monkey ; wants to throw the blood on his body. But 
Monkey is awake. When he has done seeing him coming to him 
(to) pour the blood on his body, he pushes him with the hand. The 
pot of blood upsets on the body of Mr. Leopard. They go to 

Arriving in the morning, the father-in-law, as he goes to look at 
the curral, finds the goats all killed. Monkey enters the house. 



172 Folk- Tales of Angola. 

nza,"^ ukuata mu xika, uixi : " Uatobesele ngana Ngulungu," uixi : 
"Manii Kahima u^ a mu tobesa?"^^ O 'kou' ^, ua ngana Ngo, 
uatula : " E ! Kahima, kuku enu uebi ? " " Iii m'o'nzo, uazek* 6." 
Aia ku mu balumuna. A mu sanga o mukutu uoso ua mu iiba ni 
maiinga. A mu kuata, a mu jiba. 

O 'kouakimi ua ngana Ngo uixi : '' Kahima, ngana Ngulungu, tua 
mu jibile ng6. Kt muene ^, uajibile o jihombo. Kiki, eie usokana 
kid mon' ami." Azek'd. 

Kutula mu 'amenemene, ajiba ngulu; apaxala ni ngana Hima, 
ualui'^ kid ku bata di^. A mu bana kinama kia xitu ia ngana Ngo^ 
a mu jiba. Exi : " O xitu eii, uakabana o mumam' a ngana Ngo." 

Uatambula o xitu; uai'^, anga ubixila ku bata dia ngana Ngo. 
Ubana o xitu, uixi : ** Ijienu, kuku etu, ngana Ngo, uabiti mu tomba. 
O xitu eii, ua nu tumisa-iu. Dienu maienu; nu ngi xile ng6 kama; 
ngalokuiz'ami selu." 

Alambe o xitu, adL Kuala o mona, uixi : '' Mamanii, o xitu ifii, 
muxima ua ngi bumu. O xitu ialonuha papaii." " Eie u dilaji. 
Pai enu iu uiz'^. O xitu, manii iene inuha pai enu ? " 

Ki azuba o kudia, asukula o maku. Ngana Hima utunda bu 
kanga, uixi : "Tumenu o kuijfa, o mutat* 6, ngana Ngo, k'o'lou' ^, ku 
endele, uajibile hombo ja ngene ; id a mu jiba u6. Ngalui'ami.'' Exi : 
" Mu kuatienu ! " A mu kaie ; a mu lembua. Ngana Hima uai*^. 
Axala mu dila o tambi. 

Ngana jami, ngateletele o kamusoso kami, la kauaba, la kaiiba; 

Version B. 


« Aba-diu." " Abenu-diu.'' 
" Dize." "» 

Eme ngateletele musoso ua na Ngo ni na Ngulungu. 

Na Ngo uxi : " Na Ngulungu, zi^ ud ngi beke ku makou' ami.'* 
Na Ngulungu uaxikina. Akutuka mu njila. 

Ki abixila mu kaxi ka njila, asanga jinzeu. Na Ngo uxi: "Na 
Ngulungu, zangula ponda ia mukaji etu." Na Ngulungu uvota 
jinzeu ni maku ; ua ji fuxika bu homba. Ja mu lumata. Ua ji takula 
ni malusolo boxi, uxi : " Kalunga,"* jala mu lumata." Na Ngo 

Leopard^ Anlelope, and Monkey. 175 

takes out the banjo,"' begins to play, saying : " He has made a fool 
of Mr, Antelope," says : " Whether Monkey too is to be fooled ? " *" 
His father-in-law, Mr. Leopard's, arrives: "Eh! Monkey, your 
grandfather, where (is he)?" "He (is) here in the house sleeping." 
They go to make him get up. They find his body al! ugly with 
blood. They take him ; they kill him. 

The father-in-law of Mr. Leopard says: "Monkey, Mr. Antelope 
we have killed him unjustly. Not he (it was) who killed the goats. 
Therefore now, thou shalt marry my daughter." They go to sleep. 

Arpiving in the morning, they kill a pig; they accompany Mr. 
Monkey, who is going now to his home. They give him a leg of 
the meat of Mr. Leopard, (whom) they killed. Saying: "This meat, 
thou shalt give it to the wife of Mr. Leopard." 

He takes the meat; he goes away and arrives at the house of 
Mr. Leopard. He gives the meat, saying: "Know ye, our grand- 
father, Mr. Leopard, went (further) on, hunting. This meat, he 
sent it to you. Eat away ; for me leave only a little ; I am coming 

They cooked the meat ; they eat Then a child says : " Mama, 
this meat, my heart is sick. The meat smells of papa," "Thou 
art crazy. Your father, he is coming. The meat, how can it smell 
of your father? " 

When they had done eating, they washed (their) hands. Mr, 
Monkey goes outside, saying; "Know ye well, thy husband, Mr. 
Leopard, at his father-in-law's, where he went, killed the goats of 
others; these killed him also. I am going." They say: "Catch 
him!" They pursue him; they give up. Mr. Monkey is gone. 
They remain wailing the funeral. 

Gentlemen and ladies, I have told my httle tale, whether good or 
bad ; I have finished. 

Version B. 


" Take (thou) it," or, " Take (ye) it. 
"Let it come.""' 

I often tell the story of Mr. Leopard and Mr. Antelope. 

Mr. Leopard said: "Mr. Antelope, come, accompany me to my 
parents-in-law." Mr. Antelope agrees to it. They enter the path. 

When they arrive in middle of the road, they find driver-ants, 
Mr. Leopard says : " Mr. Antelope, pick up the girdle of our wife." 
Mr. Antelope gathers up the driver-ants with (his) hands ; he wraps 
them up in his bosom. They bite him. He throws them down in 
great haste, saying: "Sir,"* they are biting." Mr. Leopard laughs, 

1 74 Folk^ Tales of Angola. 

uolela, uxi: "Jene jinzeu. Eie u ji vota ni maku? U kioua. Z4, 
tui'etu ! " 

Ki asuluka, asange kisonde. Na Ngo uxi : " Na Ngulungu, za- 
ngula ponda ia mukaji etu, ia baiita." ^^ Na Ngulungu ua ki"® vota; 
ua ki fuxika bu homba. Kia mu lumata. Ua ki takula boxi, uxi : 
" Kalunga, kiala mu lumata." Na Ngo uolela, uxi : " U kioua. Ki- 
sonde, u ki vota ni maku ? Zd, tuie ! " 

Asuluka; abixila m'obia. Na Ngo uxi: "Eie, na Ngulungu, di 
tele mbandu ifii ; ukanze jinjilu"" ja imbondo ; mukonda m'o bia dia 
ngene.^^ Eme u^, ngi di tela kuku. Tutakana ku polo. Uvuza ni 
fadinia pala kuelela o jinjilu ; uvuza ku fadinia ia kazeia." Na Ngu- 
lungu uaxikina. Uakanze imbondo ia jinjilu ; uavuza kazeia ka fadi- 
nia. O na Ngo uakanze jinjilu jakolo ; uavuza fadinia ia makota. 

Atakana ku polo. Na Ngo uxi: "Zi hanji; ngitale, ji uakanze.'' 
Na Ngulungu uxi: "Kalunga, jiji." Na Ngo ua mu olela, uxi: 
"Ngulungu, eie uatoba ; ukanza idima ia uisu." Adi. 

Abixila ku ngiji ; anu menia. Asange-mu muzua. Na Ngo uxi : 
"Na Ngulungu, lelu ki a tu lambela funji, eie uiza mu takana o 
menia." Na Ngulungu uxi : " Kalunga, ng* a ambetela kuebi.? " Na 
Ngo uxi : " Ui a ambetela mu muziia." Na Ngulungu uaxikina. 

Abixila ku mbandu a bata. Na Ngo uazangula o ngolamata,*^ 
uxi : " Na Ngulungu, nienga-iu ku mbangfala." Na Ngulungu ua i 

Abixila bu kanga. A a zalela mu kijima. Ngoloxi ieza. A a 
lambela funji ni sanjL Na Ngo uxi : " Eie, na Ngulungu, lenga, 
Ucitakane menia." 

Na Ngulungu uatubuka; uabixila ku ngiji. Uzangula o muzua. 
Menia abubu. Uote dingi mu menia. U u zangula. Menia abu-mu. 
Ua u boteka dingi mu menia. Abu-mu. Uxi : " Ngii'ami." Uota- 
kula ni njinda mu menia. 

O na Ngo, ku ema ku axala, uadi funji iS ; ua mu xila kofelefele. 
Na Ngulungu uabixila m'o'nzo, uxi : " Kalunga, muzua uala mu 
buba." Na Ngo uxi : " Eie, Ngulungu, u kioua. Muzua k*^ne-mu 
kutaba menia. Eme, na Ngo, ku ema, ku ngaxala, jimbua, funji ja 
i dl Kofele, ku ngatambula ku jimbua, dia ng6, keniaka. Eme, 
nganda kuzeka uzala iami." Mukuetu, na Ngulungu, uadi. Asu- 
ngila; azeka. 

Leopard, Antelope, and Monkey. 


saying: "They (are) driver-ants. Thou gatherest them up (in thy) 
hands ? Thou (art) a fool. Come, let us go ! " 

Having gone ahead, they found red ants. Mr. Leopard says : 
"Mr. Antelope, pick up our wife's girdle, of red cloth." Mr. Ante- 
lope gathers them up ; be wraps them up in (his) bosom. They bite 
him. He throws them down, saying: "Sir, they are biting." Mr. 
Leopard laughs, saying : "Thou art a fool. Red ants, thou gatherest 
them with (thy) hands ? Come, let us go ! " 

They go on; they arrive at a field. Mr. Leopard says: "Thou, 
Mr. Antelope, go this side ; pluck, egg-plants,^" unripe ones ; be- 
cause in the field of others.^'* I too shall go that side. We shall 
meet in front. Thou shalt also tear out cassada to eat together 
with the egg-plants; thou shalt pull out from the unripe cassada." 
Mr. Antelope obeyed. He plucked green egg-plants, and pulled out 
unripe cassada. Mr. Leopard plucked ripe egg-plants, and pulled 
out cassada (tubers), large ones. 

They meet ahead. Mr. Leopard says : " Come, please, let me see 
which thou didst pluck." Mr. Antelope says : " Sir, these." Mr. 
Leopard laughs at him, saying: "Antelope, thou art silly; thou 
pluckest fruits (that are) green." They ate. 

They arrive at a river ; they drink water. They find in (the river) 
a fish-trap. Mr. Leopard says ; " Mr. Antelope, soon when they 
cook for us mush, thou shalt come and fetch water." Mr. Antelope 
says: "Sir, in what shall I carry it.'" Mr. Leopard says: "Thou 
shalt carry it in the fish-trap," Mr. Antelope assents. They go on. 

They arrive near the house, Mr. Leopard takes up (his) ngola- 
mata,"^ saying ; " Mr. Antelope, hang it on the staff." Mr, Antelope 
takes it. 

They arrive in front (of the house). They spread for them (mats) 
in the guest-house. Evening comes. They cook for them mush 
and a chicken. Mr. Leopard says : " Thou, Mr. Antelope, run (and) 
fetch (there) water." 

Mr. Antelope goes out ; arrives at the river. He lifts out the fish- 
trap. The water runs out. He puts it again into the water. He 
takes it out. The water is out of it. He dips it again into the 
water. This keeps not in. He says : "I am going." He casts it 
with anger into the water. 

Mr. Leopard, behind where he stayed, ate his mush ; he left him 
(but) very little. Mr. Antelope arrives in the house, (and) says : 
" Sir, the fish-trap is leaking." Mr. Leopard says : " Thou, Ante- 
lope, art a fool, The fish-trap, they do not dip out water with it. 
1, Mr. Leopard, behind, where I stayed, dogs ate the mush. The 
little that I took from the dogs, eat (it) only, that little. I shall go 
to sleep (with) ray hunger." Our friend, Mr. Antelope, ate. They 
had their evening chat, (and) went to sleep. 

176 Folk 'Tales of Angola. 

Mu o'nzo, mu a a zalela, ku muelu akuikila-ku jihombo ni jimbudi. 
Na Ngo uabalumuka m'usuku ; uajiba hombo ku muelu. Uanomona 
kitutu ; uazunjila-mu o mahaxi^ a hombo. Ueza; uaxila^^ na Ngu- 
lungu mu mutue. Na Ngo uia bu hama id. 

Kuma kuaki. Eza mu ku a menekena. Na Ngo uaxikama bu 
kanga. Exi : " Kalunga, o mona, mazd ueza ne, uebi t '* Na Ngo 
uxi : " Kioua kia mona ; hanji ki azeka." Akua-bata abokona mVnzo ; 
atala ku muelu : hombo iojibe! Abokona mu xilu. Na Ngulungu, 
mutue uakusuka mahaxi. Exi : " Na Ngulungu, muene uajib' o 
hombo." Na Ngo uxi : " Kidi muene. Kt ngimesenami kuenda ni 
mona ua mufii. Tu mu jibienu!" Na Ngulungu a mu jiba. Na 
Ngo a mu bana o kinama. Azekele. 

Kizua kia kaiadi, na Ngo uxi : ** Ngii'ami." Makou' d a mu bana 
mona, u mu ambetela o kinama kia Ngulungu. Akutuka mu njila. 
Abixila ku bata did. Ubokona m'o'nzo ; exi : " Kalunga, tusange- 
ku." Muene uxi : " Tuavulu." 

O mukaji a na Ngulungu ueza mu kuibula na Ngo, uxi : "Kalunga, 
o uendele n'd,^^ uebi ? " Na Ngo uxi : " Uabiti mu kobalala diko- 
ngo did." Muhetu ua na Ngulungu uataia. Na Ngo ua mu bana o 
kinama kia Ngulungu. 

O muhatu uaii d. Uate o xitu bu jiku ; iabi. Uate o funji bu 
jiku ; iabi. Uauanena o ana o xitu. Mona uta xitu mu kanu, uxi : 
" Xitu ifii iala mu nuha tata." Manii Sl ua mu beta : " Eie, mona- 
kimi, ihi i ku zuelesa kiki ? Pai enu, exi uabiti mu kobalala diko- 
ngo." Azuba xitu lA. 


Ki abange ku izua, na Ngo uxi: ''Ngiia mu menekena makou* ami. 
Eie, Kahima, tuie." Kahima uxi : " Kiauaba, kalunga." Akatuka, 

Abixila mu kaxi ka njila; asange jinzeu. Na Ngo uxi: "Kahima, 
zangula ponda ia mukaji etu." Kahima uxi : " Kalunga, jiji jinzeu ; 
jilumata." Na Ngo uolela, uxi: "Kahima, uadimuka." 

Asuluka. Asange dingi kisonde. Uxi : " Kahima, zangula ponda 
ia mukaji etu." Kahima uxi: "Kalunga, kiki kisonde; kilumata." 
Asuluka. Abixila m*o bia. 

Na Ngo uxi : " Kahima, di tele mbandu ifii, ukanze jinjilu ja 
imbondo ; uvuze ni fadinia ia kazeia ; mukonda dibia dia ngene. 
Eme ngi di tela mbandu ifii. Tutakana ku polo." 

Leopard, Antelope, and Monkey. 1 77 

In the house in which they slept, by the door they had bound 
goats and sheep. Mr. Leopard got up in the night ; he killed a goat 
by the door. He took a piece of gourd ; he let the blood of the 
goat run in (it). He came ; he threw it at Mr. Antelope on (his) 
head. Mr. Leopard goes to his bed. 

The day shines. They come to greet them. Mr. Leopard is 
seated outside. They say: "Sir, the boy, yesterday thou earnest 
with him, where (is he)?" Mr. Leopard said: "A fool of a boy; 
still he is asleep." The house-people enter the house ; look inside 
the door; a goat is killed! They enter the sleeping-room. Mr. 
Antelope, his head is red with blood. They say: "Mr. Antelope, 
he has killed the goat," Mr. Leopard says: "Truth itself. I do 
not want to go about with a son (who is) a thief. Let us kill him ! " 
'Mr. Antelope is killed. Mr. Leopard, they give him a leg. They 

The second day, Mr, Leopard says: "I am going." His parents-in- 
law, they give him a boy, who will carry for him the leg of Antelope. 
They start on the road. They arrive at his home. He enters the 
house; they say: "Sir, welcome." He says: "We are back," 

The wife of Mr, Antelope comes to ask Mr. Leopard, saying: 
"Sir, he thou wentest with him,^^ where (is he)?" Mr. Leopard 
says : " He went to recover a debt of his." The wife of Mr. Ante- 
lope assents. Mr. Leopard gives to her the leg of Antelope. 

The woman went away. She put the meat on the fire-place ; it is 
done. She put the mush on the fire ; it is done. She divides 
(among) the children the meat. One child puts the meat in (his) 
mouth, (and) says ; " This meat is smelling of father." His mother, 
she beat him: "Thou, son, what makes thee talk thus? Your 
father, they say he went to recover a debt." They finish their 


When several days had passed, Mr, Leopard said : " I will go to 
visit my parents-in-law. Thou, Monkey, let us go." Monkey says: 
"All right, sir." They start. 

They arrive in middle of road ; they meet with driver-ants. Mr. 
Leopard says : " Monkey, pick up the girdle of our wife." Monkey 
says: "Sir, these (are) drivers; they bite." Mr. Leopard laughs, 
saying: " Monkey, thou art shrewd." 

They go on. They find again red ants. Says: "Monkey, pick 
up the girdle of our wife." Monkey says: " Sir, these are red ants; 
they bite." They walk on. They arrive at a field. 

Mr. Leopard says : " Monkey, take thou this side, (and) pick green 
egg-plants, and pull out also unripe cassada, for (this) field is of 
others. I shall take that side. We shall meet ahead." 

1 78 Folk- Tales of Angola. 

Kahima uail Uabixila ku jinjilu. Uakanze jakolo; uavuza ni 
fadinia ia makota. Na Ngo ue uakanze jinjilu jakolo, uavuza ni 
fadinia ia makota. Atakana ku polo. Na Ngo uxi : " Kahima, za 
hanji, ngitale ji uakanze." Ua mu idika-jiu. Na Ngo uolela, uxi: 
" Kahima, uadimuka." Adi. 

Asuluka. Abixila ku ngiji. Anu menia. Na Ngo uxi: "Eie, 
Kahima, lelu ki a tu telekela o funji, uiza mu takana o menia." Ka- 
hima uxi : '' Ng^ a ambetela kuebi ? " Uxi : '' Uit a ambetela mbinda 
ifil" U mu idika muziia. Kahima uataia. 

Asuluka. Abixila ku mbandu a bata dia makou' & Na Ngo uxi : 
'' Kahima, nienga ngolamata ietu ku mbangala." Kahima uetambula, 
uenienga. Abixila mu sanzala. A a zalela mu kijima Ngoloxi 
ieza. A a telekela kudia. 

Na Ngo uxi : " Klahima, kitakane menia." Kahima uabalumuka ; 
utubuka bu kanga, ukondoloka ku xilu dia 'nzo. Uimana katangana 
kofele ; ubokona m'o'nzo ; usanga na Ngo, uamateka kusukula o 
maku. Na Ngo uxi : " Kahima, meni' ebi } " Kahima uxi : " Ka- 
lunga, i6 muzua ; ki uxikina kutaba menia." Na Ngo uolela, uxi : 
" Kiauaba. Xikama boxi ; sukula maku ; tudie funji." Kahima uaxi- 
kama; uasukula maku ; ad ia funji id. Akua-bat' eza. Exi: "Kalu- 
nga, uamono, mona, ueza n'e, uadimuka." Amuangana ; azeka. 

Ngana Ngo uabalumuka m' usuku ; uatubuka ku muelu. O ki aba- 
lumuka, Kahima id u mu tala ; ua di xib'd. O na Ngo uafika, uxi : 
"Kahima uazeka." Na Ngo uajiba hombo; uazangula mahaxi mu 
kitutu; iii uiza mu ku a texila Kahima. Umateka o kuzenga^^ lu- 
kuaku. Kahima u mu vutuila-lu. A mu texikila muene, na Ngo. 
Na Ngo uai mu hama ie, uazeka. 

Kuma kuaki. Kahima uatubuka bu kanga ni ngolamata ia na 
Ngo. Ua' mu xika, uxi : 

" Uatobesa Ngulungu ; 
Ni Kahim' d ? " 


" Uatobesa Ngulungu ; 
Ni Kahim' d 1 " 

Aku' a bat' eza, exi : " Mbanza uala kuebi } " Kahima uxi : 
"Mbanza hanji iazeka." Exi: "Tuie, tu mu balumune." Abo- 
kona mu xilu ; asange mbanza ua di futu, ni mutue. Exi : " Mba- 
nza, balumuka." Muene uxi : " Uatungile o kanzu aka, uatungile." 

Leopard, Antelope^ and Afonkey. 1 79 

Monkey went. He came to the egg-plants. He picked the ripe 
ones; he pulled out also large cassada. Mr. Leopard, too, picked 
ripe egg-plants, and pulled out also the large cassada. They meet 
ahead. Mr. Leopard says : " Monkey, come please, let me see which 
thou hast picked." He shows him them. Mr. Leopard laughs, say- 
ing: "Monkey, thou art shrewd." They ate. 

They walked on. They arrive at a river. They drink water. 
Mr. Leopard says: "Thou, Monkey, to-day when they cook us the 
mush, thou shalt come to fetch water." Monkey says: "Where 
shall I carry it (in) ? " Says : " Thou shalt carry it in this gourd." 
He shows him the fish-trap. Monkey assents. 

They move on. They arrive near the house of his parents-in-law. 
Mr. Leopard says : " Monkey, hang up our ngolamata on the staff," 
Monkey takes it ; hangs it up. They arrive in the village. They 
spread for them (mats) in the guest-house. Evening has come. 
They cook them food. 

Mr. Leopard says : "Monkey, go and fetch water." Monkey gets 
up; goes outside, goes round to back of house. He stands a little 
while ; comes into the house ; finds Mr. Leopard, who has begun to 
wash (his) hands. Mr. Leopard says: "Monkey, the water, where 
(is it) ? " Monkey says : " Sir, that thing (is) a fish-trap ; it will not 
dip out water." Mr. Leopard laughs, saying; "All right. Sit down 
(on ground) ; wash (thy) hands ; let us eat the mush." Monkey sits 
down ; washes (his) hands ; they eat their mush. The house-people 
come. Say : " Sir, thou hast seen ; the boy, thou camest with him, 
he is shrewd." They separate ; they go to sleep. 

Mr. Leopard stands up in the night ; he goes out into the door- 
room. When he stood up. Monkey, he looks at him ; (hut) keeps 
silent. Mr. Leopard supposes, saying; "Monkey is asleep." Mr. 
Leopard kills a goat ; he lets the blood run into a piece of gourd ; 
then he comes to pour it over Monkey. He begins to lift his hand. 
Monkey, he pushes it back. It (the blood) spills upon himself, Mr. 
Leopard. Mr. Leopard goes to his bed, to sleep. 

Morning shines. Monkey goes outside with the banjo of Mr. 
Leopard. He is playing, saying: 

" Thou didst fool Antelope, 
Whether also Monkey f '' 

Saying : 

" Thou didst fool Antelope, 
Whether also Monkey?" 

The house-people came, saying : " The chief, where is he .' " Monkey 
says : " The chief is still asleep." They say : " Let us go, that we 
make him get up." They enter the bedroom, they find the chief 
covered up, even the head. They say : " Chief, get up." He says : 


i8o Folk 'Tales of Angola. 

Eza mu mu balumuna ; exi : " Balumuka. Kuma kuaki.'* Uxi : 
"Uatudikile kaham' aka, uatudikile." A mu vungumuna mulele 
mu polo : mutue uoso uaiiba ni mahaxi. 

Atubuka ku muelu, atala jihombo: ajiba-ku hombo imoxi. Exi: 
**Tuafikile, tuxi *na Ngulungu uajibile o hombo;' manii na Ngo 
muene ? " Kahima uxi : " Mukuetu, na Ngulungu, ua mu tobesele ; 
n'eme uamesena ku ngi tobesa." 

O makouakimi a na Ngo ajiba na Ngo. Exi : " Manii holome ia 
kiama ! " Exi : " Eie, Kahima, eie usakana kid ni muhatu ; ^®* iu 
kiama." A mu tale ; azangula kinama ; a ki bana Kahima. Azekele. 

Kizua kia kadi, Kahima uxi : " Ngii'ami." A mu bana mona, 
u^mbata o kinama kia na Ngo. Abixila ku bata. Exi : " Kahima, 
tusange-ku." Uxi : " Tuavulu." Uabokona m'o'nzo ia na Ngo. Exi : 
" O mbanza, muene uebi } " Uxi : " Mbanza uabiti mu kobalala di- 
kongo di^. O kinama kia xitu kiki, ki a tu bana-ku." Mukaji a na 
Ngo uatambula. Kahima uaii £ ku bata did. 

Mukaji a na Ngo uate o xitu bu jiku ; iabi. Ualambe funji ; iabi. 
Uuana xitu; ubana ana. Mona uxi: ''Xitu iala mu nuha tata." 
Muhatu uzangula ngima,^^ ubeta mona : " Ihi i ku tangesa kiki } 
Tat'enu uabiti mu kobalala dikongo." Azuba kudia. Kahima iu 
uiza ; ubokona m'o'nzo, uxi : '' Mukaji a na Ngo, ngi bane kaxitu." 
Muhatu uxi : " Xitu iabu." 

Kahima uatubuka bu kanga. Uai ku mbandu a sanzala. Uasa- 
mbela muxi, uxi: "Mukaji ana Ngo, uila, uxi 'ngadimuka.' Kiki, 
ngan' enu, ua mu di o kinama." Kahima ualenge £ mu iangu. Mu- 
kaji a na Ngo ukuata mu dila, uxi : ''Manii kidi, ki azuelele mona." 
Adidi tambi. 

Tuateletele kamusoso ketu, ha kauaba ha kaiiba. Ha bala mutu, 
uamba kuta, ate. Mahezu. (Akud, atambujila : "A Nzambi.") 

Leopard^ Antelope, and Monkty. i8i 

" (He) who built this little house, he built (well)," They have come 
to make him get up ; say : " Get up. It is day," He says : " He 
who set up this little bed, he set up (well)." They uncover the cloth 
from his face : his whole head is ugly with blood. 

They go to the door-room, look at the goats ; they have killed one 
of the goats. They say ; " We had supposed, saying, ' Mr. Antelope 
killed the goat ; ' whether (it was) Mr. Leopard himself ? " Monkey 
says : " Our friend, Mr. Antelope, he fooled him ; me also, he wanted 
to fool me." 

The parents-in-law of Mr. Leopard kill Mr, Leopard. They say : 
"Why, (our) son-in-law (is) a wild beast!" They say: "Thou, 
Monkey, thou shalt marry now with the girl;*"* this one (was) a 
wild beast." They skin him ; take a leg ; give it to Monkey. They 

The second day. Monkey says: "I am going." They give him a 
boy, who will carry the leg of Mr. Leopard. They arrive at home. 
People say: "Monkey, may we meet." He says: "All well." He 
enters into the house of Mr. Leopard. They say: "The chief, 
where is he ? " He says : " The chief went to recover a debt of his. 
This leg of meat (it is) that he gave us of it." The wife of Mr. 
Leopard receives (it). Monkey goes to his house. 

The wife of Mr. Leopard set the meat on fire-place ; it is cooked. 
She cooked the mush ; it is done. She divides the meat ; she gives 
the children. A child says : " The meat is smelling (like) father." 
The woman lifts up the mush-stick, beats the child : "What makes 
thee talk thus .> Your father went to recover a debt." They finish 
the food. Monkey, he comes; enters the house, says: "Wife of 
Mr. Leopard, give me a little meat." The woman says : " The meat 
is finished." 

Monkey goes outside. He goes to side of village. He climbs a 
tree (and) says: "Wife of Mr. Leopard, thou thinkest, saying: 'I 
am wise.' Now, thy lord, thou hast eaten his leg." Monkey runs 
away into the bush. The wife of Mr. Leopard begins to cry, say- 
ing: "Then (it is) truth, what the child said." They wailed the 

We have told our little story, whether good, whether bad. If 
there is one, who says ' to tell ' (more), let him telL The end. (The 
others in chorus : " (Is) of God.") 

Folk- Tales of Angola. 


Erne ngateletele ngana Ngo. Mu *xi, tnu eza nzala. 

Ngana Ngo anga udima muzondo;^*' rauzondo uabi. Uasange 
alodia o niuzondo : " Nanii ualuniana muzondo uami ? " Uabatama; 
uia mil tala: Kahima ni Kabulu. Uixi : " Eie, Kahima, eie u mu- 
laul' ami, ]elu ueza ku ngi niana o muzondo uami i ? N'eie u^ 
Kabulu, u mulaul' ami, ualombuela i alobanga Kahima; imlokuiza 
ku ngi niana?" 

Ngana Ngo uia ku bata dia kaveia, uixi : " Kaveia, ngi bangele 
milongo ia kukuata Kabima ni Kabulu, alokuiza ku ngi niana." 
" Uambata kikuxi? O mukolomono uebi?" "Ngambata dikolo- 
mbolo dia sanji." " O kitadi kia milongo kiebi ? " " U ngi bangele 
hanji o milongo- Ki ngabindamena, la nga ki mono, kiene ngu ku 
futa o kitadi ki^. Ngi bandulule hanji." Kuala kaveia : " Kiambote; 
tuzeke-etu. O mungu, kiene tubanga o milongo.'" 

Kaveia uatubula o dikolomboto dia sanji, di ambata ngana Ngo; 
uate o 'mbia bu jiku ; menia matema. Uabondeka^ o dikolombolo 
dia sanji; ua di vuza; ua di bange. Uale maji mu 'mbia; ua di 
fokala; diabi. Uate o funji bu jiku; funji iasekuka; ualambe o 
funji. Uate bu malonga ; uazale o dixisa ; ucxana ngana Ngo, uixi : 
"Zd, ujandale." Uiza mu jandala. A mu bana dilonga dia kusii- 
kuila maku; uasukula maku. Uakuata mu dia funji ; uadi. Amu 
bana menia. Uazek'd. 

Utula mu 'amenemene ka selu. Kuala kaveia, uixi: "Uamono, 
eie ngana Ngo, ki uibanga ku bata di^. Ki uasanga o muxi ua mu- 
zondo, uikanda o madilapala ngana Kahima ni ngana Kabulu. Ene 
ki anda kuibanda muxi, eie ua di xib'^. Ki uanda^^ ku a mona 
abande kid ku muxi, eie uebudisa: 'A-nanii 6,'' Ene, Kabima ni 
Kabulu, ki anda kuiva, andokala ni noma u^, ngana Ngo. Anda 
ku^tuka boxi, anda kuafua mu makungu." 

Ngana Ngo uiza ku bata did; uakande o makungu moxi dia muxi 
ua muzondo. Ki azuba kukanda o makungu, uvutuka ku bata di& 

Ki anange kitangana, utunda ku bata dig; uia mu tala. Moxi a 
muxi, Kabulu iii ; Kahima uala ku tandu a muxi. Ngana Ngo ki aii 
mu kuata Kabulu, Kabulu ualenge h. Ki akuata ku mu kaia, ua mu 
lembua. Kahima u^ ualenge £. Ngana Ngo uia ku bata die. 

Leopard, Monkey, and Hare. 




I often tell of Mr. Leopard. In the country there came a famine. 

Mr. Leopard then planted a muzondo;''* the muzondo is ripe. 
He finds they are eating the muzondo: "Who is stealing my mu- 
zondo,'" He hides; goes to spy: (it is) Monkey and Hare, Says 
he: "Thou, Monkey, my grandson, now thou comest to steal my 
muzondo .' And thou, too, Hare, thou, my grandson, thou dost 
imitate what Monkey is doing ; thou art coming to rob me ? " 

Mr. Leopard goes to the house of the old one, says: "Old on^ 
make me a charm to catch Monkey and Hare, who are always com- 
ing to rob me," "How much dost thou carry.' The doctor-fee, 
where (is it) ? " "I bring a rooster." " The money of the medicine, 
where?" "Do thou make me the medicine first. What I need, if 
I get it, then I will pay thee thy money. Help me, please." Then 
the old one : " All right ; let us sleep. To-morrow then we will 
make the charm." 

The old one took out the cock, which Mr. Leopard had brought ; 
she put the pot on the hearth ; the water is hot. She soaks the 
cock ; ^ she plucks it ; she prepares it. She puts oil into the pot ; 
she roasts it ; it is done. She puts the mush on the fire-place ; the 
mush boils ; she has cooked the mush. She puts (it) on plates ; she 
spreads the mat ; she calls Mr. Leopard, saying 1 " Come (and) dine." 
He comes to dine. They give him the basin to wash hands in; he 
washed (his) hands. He begins to eat mush; has eaten. They give 
him water. He sleeps. 

He arrives in the morning early. Then the old one says : "Thou 
seest, thou Mr. Leopard, what thou shalt do at thy home. When 
thou hast gone to the tree of muzondo, thou shalt dig holes for Mr, 
Monkey and Mr. Hare. When they are going to climb the tree, 
thou shalt keep quiet. When thou shalt see them having already 
climbed on the tree, thou shalt ask them : ' Who are there .' ' They, 
Monkey and Hare, when they will hear, will be with fear of thee, 
Mr. Leopard. They will jump to the ground, and die in the holes." 

Mr. Leopard came to his home; he dug the holes under the tree 
of muzondo. When he finished digging the holes, he returned to 
bis house. 

When he passed some time, he goes out of his house, goes to 
look. Under the tree, Hare (is) there ; Monkey is up on the tree. 
Mr. Leopard, when he went to catch Hare, Hare ran away. When 
he took to chasing him, he gave him up. Monkey also ran away. 
Mr. Leopard goes to his home. 



184 Folk-Tales of Angola, 

Mu 'amenemene ka selu, ukatula uta mu o'nzo ie, ni patonona, ni 
diselembe, ni hunia; ukuata mu kuenda, kat^ ku bata dJa kaveia. 
"U ngt bane o sanji iami ! O madila, ua ngi tumine o kubanga, 
Kabulu, ngalembua ku mu kuata; ni mukuS, Kahiraa, ene ai'3. O 
sanji iami, ngi bane-iu, ngiie naiu." Kuala kaveia: "Tuzeke-etu, 
ngana Ngo. Mungu, kiene uia-ke." Azek'i. 

Ki atula mu 'amenemene, kuala kaveia: "Nd^ mu solongo dia 
muxitu, uibatula tumixi pala ku tu songa. Tubanga iteka; iteka ia 
ahetu ni mesu md, ni mele md, ni matui mS, ni mazunu m&, ni ma- 
kanu ml Uatubula o matui mi, uita o jibixa; uitakana o misanga, 
ni hula; u^uaia o hula; cle uisema uasu ua mulemba, uduaii 
o tumikolo u£ ui tu takana. Eie, ngana Ngo, ki Ucitula ku bata 
di^, u^zck'^. Uiitula mu 'amenemene, u^katuka, uaia bu muxi. Ki 
u4bixila-bu, uabanda mu muxi, u^tudik' eteka. Kiene eie utunde-ku, 
usuame moxi a divunda, ni tumikolo tu6. Mu ene mu uikal'd mu 
kinga Kahinia ni Kabulu." 

Ngana Ngo uvutuka ku bata ; uabange ioso i a mu tumine ka- 
veia. Kiziia kiamukua, ki atudika o iteka, uala moxi a divunda. Ki j 
abangc katangana, umona Kahima nt Kabulu \ ia eza kid. 

Ki atula bu muxi, kuala Kabulu, uixi : " Moso € ! Kabulu i 1 7A. 
utal' elumba, iala ku tandu a muxi," Ki azuba kutala, Kahiraa uixi : 
" Enu, ilumba, nuanange 6 ? " A di xib'4. " Nuala ni sonii ? " A 
di xib'4. "Nuala ni nzala?" A di xib'i. Kuala Kabulu uixi: 
" Moso h \ ku bata di^ kuala-hi ? " Kahima uixi : " Ku bata diami 
kuala mbudi, Eie u6, Kabulu, ku bata di6 kuala-hi .' " Uixi : " ] 
bata diami kuala ngulu." Uixi : " Moso, tui'etu kii." 

Atula ku bata; ajiba ngulu; ebange; eta mu 'mbia. Xitu iabi ; 
funji iabi ; eta bu malonga. Azangula mudingi ua menia, ni ngandu, 
ni kudia kuoso. Akatuka . . . kat^ bu kota dia muxi. 

Kuala Kahima: "Enu, ilumba, tulukenu ; tudienu kii," Ngu^ 
kutuluka. Uebudisa: "Nuala ni sonii.'" A di xib'4. Kuala Ka- 
hima : " Moso k, ! Tui'etu hanji ; mukonda ala ni sonii ietu." Ai'4. 

Ngana Ngo uatundu mu divunda ; usanga kudia ; ukuata mu 
kudia. Ki azub' o kudia, uanu o menia. Uiza kididi, usukula maku; 
uiza kididi kiamukui, usukula o maku.^^ Uia dingi mu divunda; 

Leopard, Monkey^ and Hare. 185 

In the morning early, he takes off the gun in his house, and a 
cartridge-box, and hatchet, and club ; he begins to walk, up to the 
house o£ the old one. " Thou give me my chicken ! The holes, 
thou didst order me to make, Hare, I got tired of catching him ; 
with the other, Monkey, they went off. My fowl, give it me, that 
I go with it." Then the old one : " Let us sleep, Mr. Leopard. To- 
morrow, then thou mayest go all right." They sleep. 

When they arrive in the morning, then the old one : "Go to the 
heart of the forest; there to cut small trees for to carve them. 
We shall make images ; images of girls, with their eyes, with their 
breasts, with their ears, with their noses, with their mouths. Thou 
shalt pierce their ears, and put (on) earrings ; thou shalt fetch 
beads, and red-wood ; thou shalt smear the red-wood ; thou shalt 
tap gum of the wild fig-tree, and smear too ; small ropes also, thou 
shalt fetch them. Thou, Mr. Leopard, when thou arrivest at thy 
house, shalt sleep. Thou arrivest in the morning, thou shalt start, 
go to the tree. When thou arrivest there, thou shalt climb into the 
tree and set up the images. Then do thou go hence, to hide under 
a thick bush, with thy small ropes. There shalt thou stay awaiting 
Monkey and Hare." 

Mr. Leopard returns home ; he did all that the old one had ordered 
him. Another day, having put up the images, be is under the bush. 
When he passed a moment, he sees Monkey and Hare; they have 
already come. 

When they arrive at the tree, then Hare says: "Ah, friend I O I 
Monkey ! come to see the girls, who are up on the tree." When he ] 
finished looking. Monkey said : " You girls, how do you do ? " They ' 
are silent. "Are you with shame.'" They keep quiet. "Are you 
hungry?" They are silent. Then Hare says: "Eh, friend! at 
thy home, what is there?" Monkey says: "At my home there is 
a sheep. Thou, too. Hare, at thy house, what is there ? " He says : 
"At my house there is a hog." He says : " Friend, let us go now ! " 

They arrive at home; they kill the pig; they cut it; they put it 
in the pot. The meat is done; the mush is ready; they put it on 
plates. They take up a jug of water, and a mat, and all the food. 
They start ... up to the place of the tree. 

Then Monkey : " You, girls, come down ; let us eat now ! " They 
will not comedown. He asks them: "Are you bashful,'" They 
are silent. Then Monkey: "O friend! Let us go please, for they 
are bashful with us." They go away, 

Mr, Leopard comes out of the bush ; he finds the food ; begins to 
eat. When he finished eating, he drank water. He comes to one 
place, washes his hands ; comes to the other, washes (his) hands.'' 
He goes again under the bush ; he hides. 


1 86 Folk- Tales of Angola. 

Kabulu uatula, uixi : "Moso^! Kahim"^! elumba iadi kia!" Alo- 
zalula^*" o imbamba i4; abeka-iu ku mabata ml Kahima uiza ni 
nibanza te. Akuata mu kuxika, akuata mu tonoka. Kuala Kabulu 
ni Kahima: " Enu, ilumba, zenu tutonokicQU ! " Elumba n^aiA 
kutonoka. Kahima ukuata mu kukina ; Kabulu ualuxika mbanza. 
Kahima uatuka ku ilumba; ki aia mu kubelela,^' uanaminina ku 
uasu. Uixi : " Moso h \ 7A utale, o mon" a niuhatu ua ngi kuala." 
Kabulu utakula o mbanza boxi ; uia mu belela ; uanaminina. Uixi : 
"Aiu^I Moso^! tuanaminina." 

Ngana Ngo utula ni hunia ie. Usanga Kabulu \ix ; u mu vunda 
hunia ; u mu ta mu kitakala^^ ki£. Usanga ue Kahima ; u mu bana 
hunia; u mu ta mu kitakata kie. Utuluk'^. Uabixila ku bata di6 ; 
uxi ; "Mukaji ami, Kahima ni Kabulu, nga a bindamena, nga a 
kuata ; mungu tu a lamba." Azek'i. 

Atula mu 'amenemene. A mu tudila tambi ia ukou' €. Uixi: 
" Mukaji ami, mungu uzuka o muteba ; ukatula Kabulu mu kitakala. 
U mu tala, u mu lamba. Eie udia o xitu id ; u ngi xila o iami. Kala 
kiki, xala kiambote." Ngana Ngo, iu ui'fi kii. 

O muhatu uevu mu kitakala muixi ; " Tu jitune ; t/a, ngana Ngo, 
ua tu ambela u tu jitune, pala tu mu kaiela bu tambL" Muhatu ua 
a jituna. Kuala Kabulu: "Tu bane o jisabi ja kaxa; tuzuate, tu 
mu kaiele bu tambi." Ua a bana o jisabi. Ajikula o mbaulu;^^ 
azuata. Ngana Kabulu uala kadifele:^^ xibata mumbunda; bone 
ku mutue. O ngana Kahima uala kabitangu : ^ xibata mu mbunda ; 
bone ku mutue. 

Akatuka . . . katd bu tambi, bu aii ngana Ngo. Asanga ngana 
Ngo iu. Kuala ngana Kabulu uixi: "Mukutienu! ngana nguvulu 
ua mu tumu." A mu kutu, maku ku dima. Uixi ; " Ngate-mu 
dileta dia ngulu pala ku ngi zozolola^ o mikolo ! kizongelu kia 
fadinia! hama ia mukuta!"^^ A-ngana Kahima ni Kabulu ata^ 
rabula. Anange S. 

Atula mu ngoloxi. Kuala ngana Kabulu uixi : ''An" a ngamb' 
^!" Alenge a.^ Ucxana o jihuedi ja ngana Ngo: "Ambatenu 
huedi enu! nui'enu ku4 ngana nguvulu, ua mu tumu." A mu 
ambata ku mukambu ua muxi ; katd ku bata die, dia ngana Ngo. 
A mu tula bo.\i. 

Kuala Kabulu: "Tuamesena tudia." Ngana Ngo ukatula ngulu 
iasokela kiki,^ itokala hama jitatu ; uia-ku kibutu kia fadinia. Kuala 
ngana Kahima, uixi: "Nguetuetu fadinia; tuamesena fuba." A a 
bana o Idbutu kia fuba. Atambula. 

Ajiba o ngulu; ebange; iai mu jimbia. Xitu iabi, etebula. Ate 

Leopard, Monkey, and Hare. 

Hare has come and says : " Eh, friend ! Monkey ! the girls have 
eaten ! " They pick up their things ; they bring them to their houses. 
Monkey comes with his banjo. They begin to play ; they begin to 
dance. Then Hare and Monkey : " You, girls, come, let us dance ! " 
The girls will not dance. Monkey begins to dance ; Hare is play- 
ing the banjo. Monkey has jumped to the girls ; as he goes to 
smack, ^' he sticks to the gum. He says : " O friend ! Come and 
see, the young woman is holding me." Hare throws the banjo on 
the ground; he goes to smack; he sticks. Says; "Woe to me! 
O comrade, we are stuck ! " 

Mr. Leopard arrives with his club. He finds Hare here ; he 
knocks him (with) club ; he puts him in his side-bag."* He finds 
also Monkey; he gives him a clubbing; he puts him in his side- 
bag. He comes down. He arrives at his home, says : '* My wife ! 
Monkey and Hare (whom) I wanted much, I have caught them; 
to-morrow we will cook them." They go to sleep. 

They arrive in morning. They announce to him the funeral of 
his father-in-law. He says : " My wife, to-morrow thou shalt pound 
the cassava ; then take Hare out of the side-bag. Thou shalt skin 
him, cook him. Thou shalt eat thy meat ; (and) leave me mine. 
So now, farewell." Mr. Leopard, he goes now. 

The woman hears in the side-bag, saying ; '* Let us out ; uncle, 
Mr. Leopard, told us, thou shouldst let us out, that we follow him to 
the funeral." The woman frees them. Then Hare : " Give us the 
keys of the trunk; that we dress and follow him to the funeraL" 
She gives them the keys. They open the trunk ; they dress, Mr. 
Hare is ensign : sword on waist; cap on head, Mr. Monkey is cap- 
tain : sword on waist ; cap on head. 

They start — up to the funeral, where Mr. Leopard went. They 
find Mr. Leopard here. Then Mr. Hare says : " Bind him ! the 
Lord Governor sent for him." They bind him, hands on back. He 
says ; " I offer a suckling of pig for slackening the ropes ! a measure 
of meal! a hundred macutas!"^^ Messrs. Monkey and Hare ac- 
cept. They pass time. 

They arrive in evening. Then Mr. Hare says : " Carriers, hallo t " 
They run away. He calls the brothers-in-law of Mr. Leopard : " Carry 
ye your brother-in-law ! ye shall go to the Lord Governor, who sent 
for him." They carry him on a pole of a tree ; as far as his house^ 
of Mr. Leopard. They set him down. 

Then Hare : "We want to eat." Mr. Leopard takes a hog, like 
this,^ worth three hundreds ; there goes a sack of meal. Then 
Mr. Monkey says: "We don't want meal; we want flour." They 
give them a sack of flour. They receive (it). 

They kill the hog; they prepare it ; it goes into the pots. The 


I88 Folk-Tales of Angola. 

o funji bu jiku; inenia ma funji masekuka. Exi : "Kana mutu 
ulamba o funji; ngana Ngo u i lamba^*^ ni inaku," 

Ki atumu Kahima, ngana Ngo uiza mu lamba o funji ni maku. 
Muhatu ua ngana Ngo uate o fuba ; mutat' 6, ngana Ngo, uakuata 
mu kulamba. Lukuaku luaxomoka. Ngana Kahima: "Ta-muluku- 
aku luamukuS ! " Lukuaku luamukui luaxomoka. 

Kuala Kahima : " O menia ma funji, a ma texi ; kl mauab€. Tu- 
die kii fadinia ietu." 

Ngana Ngo, a mu zangula ; a mu beka mu o'nzo i&. 

Ki azuba o kudia, Kahima ni Kabulu, aia ku dima dia 'nzo. Azula 
o lopa la ngana Ngo ; eta bu dibunda ; emana mu kanga mun^ 
"Tuma ku k'ijia! etu ^! a-Kahima n'eme Kabulu ^l*'^ ua tu tele 
mu kitakala. O kizua kia lelu, etu tualengele etu."" Mumam" 6, 
muene ua tu jitunu etu mu kitakala. Etu tuendele bu tambi pala 
ku ku kut' eie, ngana Ngo. Tualui' etu ^ ! Kaienu." O jihuedi ja 
ngana Ngo alokaia Kabulu ni Kahima. Akaie ; alembua. 

Kiabekesa ngana Kahima uzeka mu mux! : mu konda dia kulenga 
ngana Ngo, k'a mu kuame. Kiabekesa ngana Kabulu kuzeka mu 
divunda, k'alozeke mu kanga : mu konda diolenga ngana Ngo. O 
ngana Ngo, kakexidi^ ni madinga, o kia mu bekesa ukala ni madinga, 
ngana Kahima ni ngana Kabulu. 

Enu, ngana jami ja ahetu ; enu, ngana jami ja mala, ngateletele 
kamusoso kami. La kauaba, la kaiiba ; ngazuba, Mahezu — " Ma 


Na Ngo uakala. Kizu' eki, nzala ia mu kuata. Uxi : " Ngibanga 
kiebi.' Ngixana o jixltu joso mu ngongo, ngixi 'izenu; tubange 
umbandal' O ki jiza o jixitu, eme ngikuate, ngidie." 

Uatumu kia kuixana Mbimbi, ni Ngulungu, ni Soko,"^ ni Kabulu, 
ni Kascxi. Abongoloka, tixi : "Ua tu tumina-hi?" Muene uxi: 
"Tukuatienu umbanda, tu di sanze!" 

Kumbi diatoloka. Akuata o jingoma bu kanga, ni miimbu, O 
ngana Ngo muene uala mu xika o ngoma ; uala mu kuimbila, uxi : 

Leopard and (lie other Animals. 189 

meat is done, they take it from the fire. They put the mush on the 
fire ; the water of the mush boils. They say : " No one shall cook 
the mush ; Mr. Leopard shall cook it with (his) hands." ^ 

As Monkey commanded, Mr. Leopard comes to cook the mush 
with (his) hands. The wife of Mr. Leopard put in the flour; her 
husband, Mr. Leopard, begins to stir. The hand peels off, 1 
Monkey 1 " Put in the other hand ! " The other hand peels off. 

Then Monkey : " The water of the mush, throw it away ; it is not 
good. Now let us cat our meal." 

Mr. Leopard, they lift him up ; they bring him into his house. 

When they finished eating, Monkey and Hare, they go to back of 
house. They strip the clothes of Mr. Leopard ; they put them in a 
bundle; they stand in distance yonder. "Thou must know it! we 
are Monkey and Hare ; thou puttest us in the side-bag. The day of 
to-day, we ran away. Thy wife, she let us loose out of the side- 
bag. We went to the funeral to bind thee, Mr. Leopard. We are 
going away. Chase (us) ! " The brothers-in-law of Mr. Leopard are 
chasing Hare and Monkey. They chased ; gave up. 

What causes Mr. Monkey to sleep on tree; (is) because of flying 
from Mr. Leopard, that he should not hurt him. What causes Mr. 
Hare to sleep in the bush, he does not sleep in the open field ; (is) 
because of flying (from) Mr. Leopard. Mr. Leopard, who had no 
spots, what caused him to have spots (was) Mr. Monkey and Mr, 

You, my ladies ; you, my gentlemen, I have told my little story. 
Whether good, whether bad ; I have finished. The end — "(Is) of 
God ! '■ 


Mr. Leopard lived. One day hunger grasps him. He says: 
"How shall I do? I will call all the animals in the world, saying,- 
'come ye, let us have a medical consultation.' When the animals 
come (then) I may catch and eat." 

He sends at once to call Deer, Antelope, Soko,*" Hare, and Phi- 
lantomba. They gather, saying: "Why didst thou send for us?" 
He says : " Let us consult medicine, that we get health." 

The sun is broken (down). They begin the drums outside with 
the songs. Mr. Leopard himself is beating the drum ; he is singing, 
saying : 

IQO Folk' Tales of Angola. 

'* Ngulungu € \ Mbimbi ! 
Mukuenu ukata ; 
K'u mu boloke ! 
Ngulungu € ! Mbdmbi ! 
Mukuenu ukata ; 
K*u mu boloke ! 
Ngulungu € I Mb&mbi ! 
Mukuenu ukata; 
K*u mu boloke ! " 

O Mbd,mbi uxi : " Mbanza, o ngoma, uala mu i xika kiebi ? Beka- 
iu kunu; ngi i xike/' Na Ngo ua mu bana-iu. Mb&mbi uakuata 
o ngoma, uxi : 

" K{ kukata ; 
Ndunge ja ku kuata ! 
Ki kukata ; 
Ndunge ja ku kuata ! 
Ki kukata; 
Ndunge ja ku kuata ! " 

O na Ngo uabalumuka boxi, uxi: "Eie, Mbimbi, k'uijfa kuxika 

O jixitu joso ha jileng*^, jixi : '' Na Ngo uala ni jindunge ja ku tu 


Ngateletele Kabidibidi ka mon' a ngo ni Klabidibidi ka mon' a 
hombo, atonokene ukamba ui. 

O Kabidibidi ka men' a hombo uxi : " Eie, kamba diami, uenda ni 
kuiza mu ngi nangesa ku bata dietu." Kabidibidi ka mon' a ngo 
uxi : '' Eme k! ngitena kuia-jinga ku bata dienu ; mukonda papaii, ki 
£ne mu ia mu mabia, u^ne mu ngi xila kulanga bu muelu. Kikal* 
eie uia-jinga ku bata dietu." Kabidibidi ka mon' a hombo uxi : 
"Kiauaba." Amuangan'd; azekele. 

Kabidibidi ka mon' a hombo uai ku^ kamba di^, Kabidibidi ka 
mon' a ngo. Atonoka ; kumbi diafu. Kabidibidi ka mon' a hombo 
uatundu-ku; ueza ku bata did; azekele. Izua ioso, Kabidibidi ka 
mon' a hombo u^ne mu ia kuci kamba did, Kabidibidi ka mon' a 

Kizu' eki, Kabidibidi ka mon' a ngo uatangela pai ^ uxi : " Papaii 
t ! Kabidibidi ka mon' a hombo, kamba diami, ngene mu nanga n'd 
beniaba izua ioso." Pai i uxi : '' Eie, mon' ami, u kioua. O hombo. 


The Young Leopard and the Young Goat. 

"O Antelope ! Deer! 
VoLir friend is sick ; 
Do not shun him ! 
O Antelope ! O Deer ! 
Your friend is sick ; 
Do not shun him! 
O Antelope ! O Deer ! 
Your friend is sick; 
Do not shun him ! " 

Deer says : " Chief, the drum, how art thou playing it ? Biing it ■' 
"here; that I play it." Mr. Leopard gives him it Deer takes the 
drum, says : 

"Not sickness; 
Wiliness holds thee ! 
Not sickness ; 
Wiliness holds thee I 
Not sickness ; 
Wiliness holds thee I " 

Mr. Leopard stood up from ground, said : 
not (how) to play the drum." 

The animals all then ran away, saying: 
scheme to catch us." 

' Thou, Deer, knowest 
" Mr. Leopard has a , 


I will tell of Kabidibidi, the young leopard, and Kabidibidi, the 
young goat, who played their friendship. 

Kabidibidi, the young goat, said : " Thou, my friend, shall be 
coming to me to pass time at our house." Kabidibidi, the young 
leopard, said : " I cannot go always to your house ; because father, 
when he is wont to go to the fields, he leaves me to watch on the 
threshold. It must be that thou comest always to our house." 
Kabidibidi, the young goat, said: "All right." They separated; 
they slept. 

Kabidibidi, the young goat, went to his friend, Kabidibidi the 
young leopard. They played ; the sun died. Kabidibidi, the young 
goat, left there; went to his house; they slept All days, Kabi- 
dibidi, the young goat, used to go to its friend, Kabidibidi the young 

One day, Kabidibidi, the young leopard, told his father, saying: 
"O father! Kabidibidi, the young he-goat, my friend, I am always 
passing time with him here ail days." His father says: "Thou, 


192 Folk- Tales of Angola. 

iene xitu ietu ; kuene o kudia kuetu, ku tuene mu dia. Ki eza mu 
ku nangesa, palahi u mu eha n'ai'6 ? Ku mu kuata ngu6, ni tu mu 
die ? O kiki, oba o saku ietu. Lelu, ha uiza, u mu ila, uxi : ' kamba 
diami, tuala mu tonoka; bokona mu saku ietu mumu.' O ki abo- 
kona, eie ukuta ku saku. O ki uzuba o kukuta, unomona mbangala 
n'u mu vunda-iu ku tandu a saku." Mon' 6 uxi: "Kiauaba." Na 
Ngo uai'6 mu mabia, ni mukaji ^ 

Ku ema, ku axala Kabidibidi ka mon' a ngo, o Kabidibidi ka mon' 
a hombo ueza. Ala mu tonoka. Kabidibidi ka mon' a ngo uano- 
mona o saku, uxi : " Kamba diami h ! Bokona mu saku mumu ; 
tuala mu tonoka." Kabidibidi ka mon' a hombo uabokona mu saku ; 
kamba die uakutu-ku ngoji. 

Kitangana, Kabidibidi ka mon' a hombo uxi : " Kamba diami h ! 
ngi jitule ! " Kamba difi uxi : " Kala hanji momo ! " Kabidibidi ka 
mon' a hombo uxi dingi : " Ngi jitule ; ha k'u ngi jitula, ngisuxina- 
mu." Kabidibidi ka mon' a ngo uxi: "Sus' i!" Uxi: "Ngine- 
nena-mu." Kamba die uxi: "Tunda mu saku ia pai etu; k'unenene- 
mu." Ua mu jitula; atonoka. Kabidibidi ka mon' a hombo uai'^. 

O ku ema, na Ngo, uendele mu mabia, uatula. Uxi : " Kabidibidi 
ka mon' a hombo uebi ? " Mon' t uxi : " Uejile ; nga mu tele mu 
saku. Uxi : * ngisuxina-mu ; ' ngixi * sus'6 ! ' Uxi : * nginenena-mu.' 
Ngixi: 'tunda mu saku ia pai etu; k*unenene-mu.' Eme nga mu 
jitula; uai'6." Na Ngo uxi: "Eie, mon' ami, hanji uatobo." Aze- 

Kimenemene, na Ngo ua mu bana dingi o saku, uxi : " Lelu ki 
eza, u mu bokuesa-mu dingi. O ki ela uxi ' ngisuxina-mu,' u mu ila 
* sus'd ! ' O ki ela ' nginenena-mu,' u mu ila * nen'6 I ' O saku iami 
eme muene ; tu i sukul' d." 

O ki ala mu zuela kiki, manii, Kabidibidi ka mon' a hombo lelu ua 
di meneka ku^ kamba did. O ki evu o kuzuela, uakondoloka ku xilu 
dia 'nzo ; uasuama. Na Ngo uai mu mabia. 

Ku ema, Kabidibidi ka mon 'a hombo uatukuluka ; ala mu tonoka. 
Kabidibidi ka mon' a ngo uanomona o saku, uxi : " Kamba diami, zd 
mu saku mumu." Kamba did uabokona; uakutu-ku. Kitangana, 
uxi: "Ngi jitule." Kamba did uxi: "Kala hanji." Uxi: "Ngi- 
suxina-mu." Uxi: "Sus'd!" "Nginenena-mu." Uxi: "K'unenene- 
mu ; tunda mu saku ia pai etu." Ua mu jitula ; mon' a hombo 

The Young Leopard and the Young Goat. 193 

my child, art a fool. The goat, that is our meat ; that is the food 
which we are wont to eat. When he comes to pass time with thee, 
why dost thou allow him to go away ? Wilt thou not catch him, 
that we eat him .' Well now, here is our sack. To-day, if he comes, 
thou shall tell him, saying : ' My friend, we are playing ; enter into 
our sack, in here.' When he is in, thou shalt bind the sack. When 
thou hast done binding, thou shalt take a staff, and shalt knock it on 
him over the sack." His child said: "All right." Mr. Leopard 
went to the fields with his wife. 

Behind, where stayed Kabidibidi, the young leopard, Kabidibidi, 
the young goat, came. They are playing. Kabidibidi, the young 
leopard, took the sack, saying ; " My friend ! enter into the sack 
here; we are playing." Kabidibidi, the young goat, entered the 
sack ; his friend tied on (it) the cord. 

A while, Kabidibidi, the young goat, says : " O my friend ! let me 
out!" His friend says: "Stay in there!" Kabidibidi, the young 
goat, says again : "Let me out; if thou dost not let me out, I shall 
pee in it." Kabidibidi, the young leopard, said : " Just pee ! " He 
says : " I must mess in it." His friend said : " Get out of the sack 
of my father; do not mess in it." He let him out; they played. 
Kabidibidi, the young goat, went away. 

Behind, Mr. Leopard, who had gone to the fields, has arrived. 
He says: "Where is Kabidibidi, the young goat?" His child 
says : " He came ; I put him into the sack. He said : ' I must pee 
in it;' I said: 'Just pee!' He said; 'I must mess in it,' I said: 
'Get out of the sack of my father; do not mess in it.' I let him 
out ; he went away." Mr. Leopard said : " Thou, my child, art still 
foolish." They slept. 

(In the) morning, Mr. Leopard gave him again the sack, saying: 
"To-day, when he comes, thou must make him get in again. When 
he speaks, saying, 'I must pee in it,' tell him, 'just pee!' When 
he says, 'I must mess in it,' tell him, 'just mess!' The sack is 
mine, my own ; we can wash it 1 " 

When he is thus speaking, behold, Kabidibidi, the young goat, 
to-day has come early to his friend. When he heard the talking, he 
went round to the back of the house ; he hid. Mr. Leopard went 
to the fields. 

Behind, Kabidibidi, the young goat, appeared ; they are playing. 
Kabidididi, the young leopard, took the sack, saying: " My friend, 
come into this sack here." His friend entered, he tied (it) up, 
A while, he says : " Let me out." His friend says : " Stay longer." 
He says : " I (must) pee in it." Says : " Just pee ! " "I must mesa 
in it," Says : " Do not mess in it ; get out of the sack of my 
father." He let him out; the young goat came out 


194 Folk' Tales of Angola. 

Kitangana, Kabidibidi ka mon' a hombo uxi : " Eie u^, bokona- 
mu." Kabidibidi ka mon' a ngo uabokona mu saku. O mon' a 
hombo uakutu-ku. Kabidibidi ka mon' a ngo uxi: "Ng^ jitule." 
Mukud, uxi : " Kala hanji." Uxi : *' Ngisuxina-mu." MukuA uxi : 
" Sus'6 ! " Uxi : " Nginenena-mu." Kamba did uxi : " Nen'6 ! " Ka- 
bidibidi ka mon' a hombo unomona mbangala ; uevundu Kabidibidi 
ka mon' a ngo ; mon' a ngo uaf u. 

.Kabidibidi ka mon' a hombo uazeka mu hama ia na Ngo. Uano- 
mona ngubu ; ^ ua di futu, ni mutue ; ua di xib'& 

Kitangana, na Ngo uabixila, uxi : " Mon' ami, uai kuebi ? " Ka- 
bidibidi ka mon' a hombo uatolesa kadizui ^^ mu zuela, uxi : " Eme 
ii I papaii ; mutue uala mu ngi kata. O Kabidibidi ka mon' a hombo 
nga mu jiba; nga mu te mu saku. Eie pe, k'u i jitule." Na Ngo 
uxi: "Kiauaba." 

Muhatu a na Ngo uate imbia ia dikota bu jiku ; menia afuluka. 
A mu kuzula ni saku m'o'mbia ; uaxomokena momo. Kabidibidi ka 
mon' a hombo, uala mu hama, uxi: "Eme ngiza, papaii; ng^ mu 
kulula." Ua di futu o ngubu ia na Ngo ; uatubuka bu kanga ni 
saku. Ua mu xomona ; ua mu batula o makanda. Uabokona 
m'o'nzo; uazek'd. Ateleka xitu; iabi. 

Na Ngo uxi: "Mon' ami, balumuka k!a, tudie." Kabidibidi ka 
mon' a hombo uxi : " Papaii, k! ngitena kuxikama m'o'nzo ; muala 
munza. Ngi bane enu kudia kuami ; ngiia bu kanga." A mu bana 
kudia ku& Ua di futu ni mutue ; uatubuka. Uaboloka mu kanga ; 
uhandekela, uxi : " Eie, na Ngo, uila uxi 'ngadimuka;' o kiki, mon' 6, 
ua mu di. Eme Kabidibidi ka mon' a hombo ; eme ngii'ami id." 

Na Ngo utubuka bu kanga ; utala. Kabidibidi ka mon' a hombo 
uala mu lenga ni lusolo. Ua mu kaie ; ua mu lembua. 

Kala kiki, na Ngo kiene ki azembela o jihombo, mukonda mon' d 
uatonokene ni mon' a hombo ; o mon' a iu ua mu disa mon' d. 

Ngateletele kamusoso kami. Mahezu. 

Tke Young Leopard and the Young Goat. 



A while, Kabidibidi, the young goat, says: "Thou, too, get into 
it." Kabidibidi, the young leopard, got into the sack. The young 
goat tied (it) up. Kabidibidi, the young leopard, said : " Let me 
out." The other said; " Stay longer." He says: "I must pee in 
it." The other says; "Just pee!" Says; "I must mess in it." 
His friend says ; " Just mess ! " Kabidibidi, the young goat, takes 
the staff ; he knocks it on Kabidibidi, the young leopard ; the young 
leopard is dead. 

Kabidibidi, the young goat, laid (himself) down in the bed of Mr. 
Leopard. He takes the sheet ;"' he covers himself over (his) head ; 
keeps silent. 

A while, Mr. Leopard arrives, saying : " My child, where art 
thou gone ? " Kabidibidi, the young goat, makes a small, tiny 
voice "^ in speaking, says: "I am here! papa; (my) head is aching 
me. Kabidibidi, the young goat, I killed him ; I put him in the 
sack. Thou, however, do not untie it." Mr. Leopard said; "All 

The wife of Mr. Leopard set a pot, a large one, on the fire ; the 
water boils. They put him with the sack into the pot ; he is scalded 
in there. Kabidibidi, the young goat, who is in bed, says : " I am 
coming, papa ; I will scrape him." He covered himself with the bed- 
sheet of Mr. Leopard ; he went outside with the sack. He peels 
him ; he cuts off his paws. He goes into the house ; he lies down. 
They cook the meat ; it is done. 

Mr. Leopard says : " My son, get up now ; let us eat," KabidU 
bidi, the young goat, says : " Papa, I cannot sit up in the house ; in 
here there is heat. Ye give me my food ; I will go outside." They 
gave him his food. He covered himself over head ; went out. He 
moved off in distance; he shouts, saying: "Thou, Mr. Leopard, 
thinkest, saying, ' I am shrewd ' ; but now, thy son, thou hast eaten 
him. I am Kabidibidi, the young goal ; I am going here." 

Mr. Leopard rushes outside ; he looks. Kabidibidi, the young 
goat, is running away in haste. He pursued him ; he gave him up. 

Thus, Mr. Leopard, therefore he hates the goats, because his son 
played with the son of the goat ; the young of the latter, he made 
him eat his (own) son. 

I have told my little tale. Finished. 


196 Folk- Tales of Angola. 


Kabulu uendile muhamba ud ualeba, uxi : '' Ngiia mu kuta mania- 
ngua mu tala." 

Uakatuka; ubixila mu kaxi kia^^ njila. Utakanesa ni na Ngo; 
na Ngo uxi : " Eie, Kabulu, ua di kaka; o muhamba uos' ii ? uia n'i 
kuebi ? " Kabulu uxi : '' Kalunga, ngiia mu kuta tumaniangua mu 
mabia." Na Ngo uxi : " £ie muene, o muhamba ua ku tundu ; ha 
uazala^ o maniangua, u u ambata kiebi ?" Kabulu lud : '' Kalunga, 
ha eie muene, ngasoko ku ku ambata!" Na Ngo uxi: ''Eie, Ka- 
bulu, ua di metena. Ha ua ngi lembua, ng 'u banga kiebi ? " Kabulu 
uxi : " Kalunga, ngi bete.' 


Na Ngo uakutuka bu muhamba. Kabulu uxi : '' Kalunga, ki ngi- 
kuta o mikolo ku muhamba, k'u di kole; manii uavula kusonoka 
boxi." Na Ngo uxi: "Kiauaba," 

Kabulu uanomona mukolo ; uambela na Ngo, uxi : " Kalunga, ta- 
ndela kiambote." Na Ngo uatandela; Kabulu uakutu. Ufomona 
dikiia di^ mu mbunda ; u di ta na Ngo mu mutue. Na Ngo uxi : 
''Eie, Kabulu, uandala ku ngi banga kiebi?" Kabulu uxi: '*Enu 
mua tu zemba." Kabulu u mu tonia ding^ ; na Ngo uafu. 

Kabulu ua mu tale ; uvutuka ku bata did. Uadi xitu id ; uakal'd. 

Ngateletele kamusoso. Mahezu. 


Ngulungu uavile hombo ia muhatu ; o Ngo anga uvua hombo ia 

Ngulungu anga uia kua Ngo ku mu binga o hombo id ia kisutu, 
pala ku i baka mu 'ibanga kid ni hombo id ia muhatu pala ku i 
vualesa. Uixi, o ki akuata o mavumu matatu, n*a mu bana o mon' 
a hombo ia muhatu ni hombo id ia kisutu ; o Ngulungu n'axal'd ni 
hombo id ni an'd. Ingo anga itambujila, anga ubana o kisutu. 

O ki avualele o mavumu matatu, Ngulungu ukuata mona a hombo 
ia muhatu ni kisutu kia ngana Ngo. Uia Vx\k mu bekela, anga u 

The Lawsuit of Leopard and Antelope. 


Hare plaited his long basket, saying : " I will go to bind squashes 
in the field." 

He started ; he arrives in middle of road. He meets with Mr. 
Leopard; Mr. Leopard says: "Thou, Hare, thou art courageous; 
this whole basket here ? Where dost thou go with it .' " Hare 
said : " Lord, I am going to bind a few small squashes in the fields." 
Mr. Leopard said: "Thou indeed, the basket is bigger than thou; 
if it be full of squashes, how wilt thou carry it.'" Hare said: 
" Lord, if (it be) thou, thyself, I am able to carry thee ! " Mr. 
Leopard said : " Thou, Hare, art presumptuous. If thou givest me 
up, what may I do to thee .' " Hare said : " Lord, beat me." 

Mr. Leopard gets into the basket. Hare said: "Lord, when I 
fasten the ropes to the basket do not shriek ; but beware of falling 
on the ground." Mr. Leopard said : " All right." 

Hare took a rope; he tells Mr. Leopard, saying : " Lord, stretch 
(thyself) out well." Mr. Leopard stretched out ; Hare bound. He 
takes off his hatchet from waist ; he knocks (with) it Mr. Leopard on 
the head. Mr. Leopard says ; " Thou, Hare, how dost thou mean to 
treat me .'" Hare said : " You do hate us," Hare hits him again ; 
Mr, Leopard dies. 

Hare flayed him; he returns to his house. He ate his meat; 
lived on. 

I have told the little story. Finished. 

Antelope owned a she-goat ; Leopard, he owned a be-goat. 

Antelope then goes to Leopard to ask him for his he-goat, to 
keep him in (his) corral with his she-goat, to breed. Saying that 
after she has had three gestations, he would give him a young she- 
goat with his he-goat ; (while he) Antelope, would keep his goat and 
her young. Leopard then assents, and gives over the he-goat. 

When she had born three times, Antelopt; takes a young nanny- 
goat and the billy-goat of Mr. Leopard. He goes to bring (them) to 

ig8 Folk- Tales of Angola. 

mu ambela : " Kisutu ki^ kiki, ni mon' a hombo ia mubatu ; ubange 
u£ o kibaku ki^." Ingo uixi : " Kana ; ngalaoii lua ni kibanga kio- 
tunge. Vutuka hanji ni jihombo, ui ji bake h. Kt ngandotunga o 
kibanga, nga )i takana." 

Ngulungu anga uvutuka ni hombo je jiiadi anga u ji baka mu 
'ibanga ki£. Hombo xt ia muhatu iniateka mu kuvuala, kat6 mu 
kuinii dia mavumu. 

Ki akala, uia kui ngana Ngo ku mu ambela kulambula o hombo 
)6 ia kisutu oi hombo ia muhatu, i a mu banene. Ngana Ngo ua di 
tunu ku ji tambula, mukonda kibanga hanji k'a ki tungue. 

Ki abange iziia, ngana Ngo, ki amono Ngulungu uaJa kict ni ma^ 
kuinii-a-uana ma hombo, uia ku^ Ngulungu ku mu ambela, kuma: 
" O jihombo, tu ji uana." 

Kuala Ngulungu: "Ngitenami kuuana; mukonda eme ngobeke- 
lele o kisutu kie, ni mon' a hombo ia muhatu, anga u di tuna, uixi: 
' ngalami ni kibanga kiotunge ; ' kat^ ni lelu. Ngu ku bana hombo 
jiiadi ja ahetu ni kisutu ki^." Kuala Ngo : " Nguamiami." Uia ku 
bata ; uxitala Ngulungu. 

Ngana Nzamba utuma MbSmbi kuia mu kuambela ngana Ngulu- 
ngu kuma: " Mungudini uia mu mbanza mua ngana Nzamba pala 
kuMunda o mulonga ua jihombo, u nuala nau ni ngana Ngo. Ni 
jihombo jiia u6." Mb&mbi uambela ngana Ngulungu, anga uvutuka 
ku bata die. Ngana Ngulungu ualodila, ualobanza ; ioso i ibanga 
k'a i iji6. 

Kasexi ubita bua Ngulungu, u mu ibudisa ioso iaiodidila. Ngu- 
lungu u mu tangela o mulonga ua jihombo ni ngana Ngo. Kuala 
Kasexi : " Eme ngifunda o mulonga kiambote, ni uvutuke ni hombo 
j^ ; u ngi futa kikuxi ? " 

Kuala Ngulungu : " Eie, Kasexi, ndai£. K'u ngi kuatese jinjinda ; 
xini ngu 'u kuama." Kasexi, ni uoma ua Ngulungu, ni jinjinda 
javuiu, ji a mu sange najiu, Kasexi ui'fi. 

O ki atenene izua iiadi, Ngulungu uambata o jihombo ; uia mu 
mbanza ia ngana Nzamba. Usanga muezala ; a-ngana Palanga, Pa- 
kasa, Sefu, Hoji, Kisebcle, Semvu,"^ ni muene ngana Ngo. 

Ngulungu, ki abixila, uamenekena ngana Nzamba. 16 u mu tuma: 

Ki abange kitangana, amona Kasexi ualobita ni malusolo, ni kiji- 
nga kie ku mutue, anga umenekena mu kanga ngana Nzamba ni 
iama iamuku^. 

Kuala ngana Nzamba: "Mukuanii und, uabiti ni lusolo ni kijinga 
kie ku mutue, s6 ku ki tulula mu ku ngi menekena?" Uixana 
Mbambi ; u mu luma kukaiela Kasexi: "KA mu kuate; uize n't 
Se ngu£, mu jibe ! " 


The Lawsuit of Leopard and Anlehpe. 1 99 

him, aad says to him : " Thy he-goat (is) here, with the young she- 
goat ; that thou, too, mayest raise thy cattle." Leopard says : " No ; 
I have not yet a corral built. Return yet with the goats, and keep 
them. When I shall have built the corral, I will fetch them." 

Antelope then went back with his two goats, and he kept them in 
his corral. His nanny-goat begins to breed, until it had ten gesta- 

After a time, he goes to Mr. Leopard to tell him to take his he- 
goat and the she-goat, that he had given him. Mr. Leopard refuses 
to take them, because he has not yet built the corral. 

After spending days, Mr. Leopard, on seeing (that) Antelope has 
already forty goats, he goes to Antelope's to tell him, saying : " The 
goats, we will divide them." 

Then Antelope : " I cannot divide, because I had brought thee 
thy he-goat, with a young she-goat, and thou didst refuse saying : ' I 
have no corral built," until to-day. I will give thee two she-goats 
with thy he-goat." Then Leopard : " I will not." He goes home ; 
summons Antelope. 

Lord Elephant sends Deer to go and tell Mr. Antelope, saying : 
" The day after to-morrow thou shalt go to the court of Lord Ele- 
phant, there to plead the lawsuit of the goats, that you have, (thou) 
and Mr. Leopard. And the goats, they shall go too." Deer told 
Mr. Antelope, and returned to his home. Mr. Antelope is crying, is 
thinking; what he shall do, he does not know. 

Philantomba passes by Antelope's, and asks him what he is crying 
about. Antelope tells him the lawsuit of the goats with Mr. Leo- 
pard, Then Philantomba : " I will plead this lawsuit well, so that 
thou shalt return with thy goats ; how much wilt thou pay me ? " 

Then Antelope : " Thou, Philantomba, begone. Do not -make me 
angry ; lest I hurt thee," Philantomba, in fear of the Antelope, and 
of the great anger, that he found him to have, Philantomba goes 

When the two days were complete, Antelope took the goats; he 
went to the court of Lord Elephant. He finds the place full ; 
Messrs. Palanga. Buffalo, Sefu, Lion, Kisebele, Semvu,"* and Mr, 
Leopard himself. 

Antelope, when he arrived, greeted Lord Elephant. The latter 
bid him : " Sit down." 

When they had spent a while, they see Philantomba, who is pass- 
ing in a hurry, with his cap on his head, and he greets from a dis- 
tance Lord Elephant and the other beasts. 

Then Lord Elephant : " Who is that, who passed in haste with 
his cap on (his) head, without taking it off while greeting me ? " He 
calls Deer, he orders him to pursue Philantomba: " Go, catch him 
(and) come with him. If he will not, kill him ! " 

200 Folk- Tales of Angola. 

Mbdmbi anga uia ; ukuata ICasexi ; u mu bekela ngana Nzamba. 
Ngana Nzamba utuma ku mu kuta. "Kituxi kianii, ki ngi dia?" 
Kuala ngana Nzamba uixi : "O ukambu ua uoma, ua kubita ni lusolo 
bu ngala, s6 kutulula o kijinga." Kuala Kasexi: " Ngasakamana, 
mu konda dia pai etu, nga mu xi ualovuala. Eme ngaloia ni lusolo 
mu takana manii etu, uaia mu ita." 

Ki azubile kuzuela, ngana Hoji, ni ngana Nzamba, ni iama ioso 
atukumuka ni kuzuela : " Manii ! Pai enu uvual'4 ? " Kuala Ka- 
sexi: "O pai etu, jingana, nubanga pata ia kuvuala, mu konda 
dia'nii?" Ene atambujila: "O diiala dialovuala, kilua tua mu 
mono." Kasexi uebudisa : " Milonga ianii iala mu mbanz' omo, ni 
ngana Ngulungu ni ngana Ngo ? " 

Kuala ngana Nzamba ni ngana Hoji : ''Kasexi, mu jitunienu ! O 
milonga iabatuka. Eie, ngana Ngo, u mukua-hombo ia kisutu ; o 
ngana Ngulungu uobing^la-iu pala kuvuala ni hombo i^ ia muhatu. 
Utambula o hombo eji jiiadi ja ahatu ni kisutu ki6. Kt nu ji 
uanienu, mukonda o diiala kt divual^/' 


Hoji uadidile, uxi: "Mu ngongo kt mu^ne mukuetu ng^soko n'^ 
ku nguzu ; mukuetu ngoho, Nzamba Ngola ' Aniinii, ni Kisonde kia 
Malemba a mu zalela ngongo,^^ ene ngasoko n'd." 

Manii o Kimbungu, uabatemene mu kisasa, ha ubalumuka ; usa- 
nduka kadikanga, uxi: "Hoji, uatange makutu, uxi *mu ngongo kt 
mu^ne mukuetu ngasoko n'^.' O Vula-ndunge ukola." Uenda ko- 
fele, uxi dingi : " O Niengena-maku ukola ! " 

Hoji utala Kimbungu. Njinda ia mu kuata, ha u mu kaia; ua 
mu lembua. 

Kiene ki a di zembela, mukonda Hoji uatangele makutu ; o Ki- 
mbungu iu ua mu tungununa. 

Lion and Wolf. 

Deer then goes; he catches Philantomba; brings him to Lord 
Elephant. Lord Elephant orders to bind him. Then Philantomba ; 
"What crime is it that kills me?" Then Lord Elephant says: 
"The lack of respect, to pass in haste where I am, without lowering 
the cap." Then Philantomba: "I am in a hurry because of my 
father, whom I left giving birth. I am going in haste to fetch our 
mother, who is gone to the war." 

When he finished speaking, Lord Lion, and Lord Elephant, and 
all the beasts, start up, saying : " Possible .' Thy father giving 
birth .' " Then PhUantomba : " My father, gentlemen, you have 
doubts of (his) giving birth, because of what,'" They answer: 
"The male, that gives birth, we have not yet seen him." Philan- 
tomba asks them : "What lawsuit is there in this court between Mr. 
Antelope and Mr. Leopard ? " 

Then Lord Elephant and Lord Lion : " Philantomba, unbind him ! 
The lawsuit is decided. Thou, Mr. Leopard, wast owner of a he- 
goat ; Mr. Antelope asked hira of thee, to breed with his she-goat. 
Thou shalt get these two she-goats with thy he-goat. Do not divide 
them, for the male does not give birth." 


Lion roared, saying : " In the world there is not another equal to 
me in strength ; only my friend. Elephant Ngola 'Aniinii and Red- 
ant of Malemba, whose couch is pain,"' they are equal to me." 

But the Wolf, who had lurked in the thicket, then gets up ; moves 
off a short distance, says ; " Lion, thou toldest a lie, saying ' in the 
world there is no other equal to me.' The Know-much is stronger." 
He walks a little, says again : "The Hang-arms is stronger ! " 

Lion looks at Wolf. Anger takes him, and he chases him ; he 
gives him up. 

Therefore (it is) they hate each other ; because Lion (once) told a 
lie ; but Wolf, he exposed him. 

Folk- Tales of Angola. 


Kme ngateletele ngana Nzamba ni ngana Dizundu, akexile mu 

namulalela "^ ku bata dimoxi. 

Kizua kimoxi, ngana Dizundu uambelele mukaji*^ a ngana Nza- 
mba, uixi : " Ngana Nzamba kabalu kami." Ngana Nzamba, ki ejile 
□i usuku, anga tlumba i mu ambela, exi : " Eie u kabalu ka ngana 
Dizundu ! " 

Ngana Nzamba anga uia kui ngana Zundu, uixi : " Eie uambele 
mukaji ami kuma emc ngi kabalu k^ ?" Nga Dizundu uamba, kuma: 
"Kana; erne nga ki ambiami." Aia buamoxi mu sanga mukaji a 
ngana Nzamba. 

Mu njila ngana Zundu uambelele ngana Nzamba, uixi: "Kuku, 
ngalami ni nguzu ia kuenda Za ngibande ku dikunda di^ !" Ngana 
Nzamba uixi : " Banda, mulaul' ami." Ngana Dizundu anga ubanda. 

Ki abangele katangana, uambelele ngana Nzamba ; " Kuku, ngondo 
di bala. Za ngisote tungoji pala ku ku kuta mu dikanu." Ngana 
Nzamba anga uxikana Nga Dizundu anga ubanga loso i abingile. 

Ki abitile katangana, uambelele dingi ngana Nzamba uixi: "Za 
ngisote kasanzu pala ku ku bukila o jiharaua." Nga Nzamba uixi: 
" Ndai^." Muene anga usota o sanzu. 

Ene, ki akexile mu bixila kid, o ilumba ia a muene, anga itunda 
ku a kauidila ni ku di kola, ixi : " Eie, nga Nzamba, u kabalu muene 
ka ngana Zundu!" 

Mukenge ni Sute™ a di kuatele ukamba ua nzangu imoxi. 

Mukenge uxi : " Eie, mukuetu Sute, eme ngiia-jinga mu kuata o 
jisanji." Sute v,h uxi: "Eme ngiia-jinga mu tuta o f uba bu zukilu 
dia ahalu." Mukenge uxi : " Kiauaba." Azekele. 

Kimenemene, Mukenge uai mu kuata o sanji. Sute ufi uatumbu 
matumbu kat^ bu zukilu dia ahatu. Uatubula kinda kia fuba ; uasu- 
kumuina mu saku ie; iezala Uvutuka; ubixila m'o'nzo id. Usanga 
mukui, Mukenge, udza kid ni sanji. Alambe ; adi ; azekele. 

Fox and Mole. 


I often tell of Mr. Elephant and Mr. Frog, who were courting at 
one house. 

One day Mr. Frog spake to the sweetheart"* of Mr. Elephant, 
saying: "Mr. Elephant (is) my horse." Mr. Elephant, when he 
came at night, then the girls tell him, saying : " Thou art the horse 
of Mr. Frog! " 

Mr. Elephant then goes to Mr. Frog's, saying: "Didst thou tell 
my sweetheart that I am thy horse.'" Mr. Frog says, saying : 
" No ; I did not say so." They go together to find the sweetheart 
of Mr. Elephant. 

On the way, Mr. Frog told Mr. Elephant, saying: "Grandfather, 
I have not strength to walk. Let me get up on thy back ! " Mr. 
Elephant said : "Get up, my grandson." Mr, Frog then goes up. 

When a while passed, he told Mr. Elephant : " Grandfather, I am 
going to fall. Let me seek small cords to bind thee in mouth." 
Mr. Elephant consents. Mr. Frog then does what he has asked. 

When passed a little while, he told again Mr. Elephant, saying ; 
" Let me seek a green twig to fan the mosquitoes off thee." Mr. 
Elephant says : " Go." He then fetches the twig. 

They, when they were about to arrive, the girls saw them, and 
they went to meet them with shouting, saying : " Thou, Mr. Ele- 
phant, art the horse indeed of Mr. Frog ! " 


Fox and Mole "" took to each other the friendship of one board 
(of eating together). 

Fox said : "Thou, comrade Mole, I will go always to catch chick- 
ens." Mole also said : " I will go always to carry off flour from the 
pounding -place of the women." Fox said: "All right." They 

(At) morning. Fox went to catch a fowl. Mole, too, threw up (his) 
mole-hills as far as the pounding-place of the women, He bored a 
basket of flour ; he drew (it) off into his sack ; it is full. He re- 
turns ; arrives in their house. He finds the other, Fox, who has 
come already with a fowl. They cooked ; they ate, slept. 


Folk- Tales of Angola. 

Kimenemene, Mukenge uxi : " lal'^, eme ngala mu ia mu kuata 
o sanji." Sule u£ uxi : " Eme ngala mu ia ku fuba," A di muanga. 
Ku ai Mukenge, uakuata dikolombo dia sanji. O Sute uasukumuna 
fuba mu saku ie. Uvutukisa ; usanga mukuS, ueza kia ni sanji. 
Alambe sanji; alambe funji. Mukenge uxi: "lal'e u^! tuie tuaka- 
zoue ; ki tuiza, tudie kiua" Sute uxi : " Kiauaba." 

Akatuka ; abiidia ku ngiji. O Sute uabanga^' ngenda^ ifi, 
tunde k'o'nzo 14 kat^ ku ngijl Mukenge uakutuka rau menia; uai 
ni kuzoua kat^ mu kaxi kia menia. Uvutukisa ; utomboka. 

Sute uxi : " Eme ki ngikutuka- niu menia, k'u ngi mono kindala." 
Mukenge uxi: " Kutuka, ngitale." Sute uakutuka; uaboba. Uaku- 
tuka dingi mu uina ue ; uala mu kuenda. Ubixila m'o'nzo ii ; uatu- 
buka mu uina. Uuomona makudia, axi ni mukuS ; uadi. Ubokona 
mu uina ; uenda. Ubixila mu ngiji ; uatumbuka koxi a menia. Uxi : 
" lal'd, Mukenge, tui'etu kid." Akatuka. 

Abixila ku bata; abokona m'o'nzo. Mukenge, b'axile makudia. 
makudia a a di. Mukenge uxi : " lal'^, Sute, nanii uadi makudi' 
etu?" Sute uxi: "Manii. Tuendele kiiadi kietu mu zoua. Eme 
ngi mu ijfa kiebi, muoso uadi?" A di xib'i; azekele. 

Kimenemene, Mukenge uxi: "Eme ngala mu ia mu batemena o 
jisanji." Sute ufi uxi : " Eme ngala mu ia ku fuba." Amuangana. 
Ku ai Mukenge, uakuata mama ia sanji, Ueza m'o'nzo mu laniba. 
O Sute ue, ku ai, uanomona fuba. Uvutukisa ; ubokona m'o'nzo 
ia. Usanga mukut, sanji uelambe kid. Alambe funji. Sute uxi : 
"lal'd, tuie hanji mu zoua. Ki tuiza, tudie kiua." Mukenge uxi: 
"Kutuama kuia mu zoua, tuala mu sanga makudia a a di." Sute 
uxi : " Kiki, ki tunange-ku." MukuS ua.xikina. 

Akatuka ; abixila bu tabu. Mukenge uakutuka mu menia ; ua- 
zouo; uatomboka. Sute u& uakutuka; uaboba koxi a menia; iii 
mu uina ue. Uala mu kuenda ; ubixila m'o'nzo \k. Uatubuka ku 
kanga ; uadi kudia, Ubokona dingi mu ngenda ifi ; uenda. Ubixila 
ku ngiji ; uatumbuka ; iii ku kanga. Uxi : " lal'^, tui'etu kid ! " 

Akatuka ; abixila ku bata. Abokona m'o'nzo. Mukenge utala 
b'abakele o makudia; a a di. Uxi: "lal'^, nanii uadi o kudia 
kuetu?" Sute uxi : "Manii." Mukenge uxi : " Kiene ki ngambela, 
ngixi ' tudie hanji ' ; eie uxi ' tuie mu zoua ; kl tunange-ku.' O kiki, 
makudia, a a di." A di xib'4 ; azekele. 



Fox and Mole. 205 

(At) morning, Fox says: "O man, I am going to catch a fowl." 
Mole also said : "I am going for flour." They separated. Where 
Fox went, he caught a cock. Moie drew off flour into his sack. 
He returns ; finds his comrade, who has already come with a fowl. 
They cooked the cock ; they boiled the mush. Fox said ; " O man ! 
let us go to have a bath ; when we come, we will eat well." Mole 
said : "Very well." 

They start ; arrive at the river. Mole had made his tunnel, start- 
ing from their house down to the river. Fox went into the water ; 
he went swimming as far as in the middle of water. He returns ; 
gets ashore. 

Mole said : *' I, when I get into the water, thou shalt not see me 
so soon." Fox said : " Get in ; let me see." Mole went in ; dived. 
He entered again into his tunnel ; he is walking. He arrives at 
their house ; he gets out of the tunnel. He takes the eatables, 
which they had left, (he) and his chum ; he eats. He enters into 
the tunnel ; walks. He arrives in the river ; he emerges from under 
water. Says: "O fellow, Fox, let us go now." They start. 

They arrive at home ; they enter the house. Fox, where he had 
left the victuals, the victuals are eaten. Fox says : " O man. Mole, 
who ate our victuals ? " Mole said : " I don't know. We went both 
of us to bathe. How can I know him who ate ? " They are silent ; 

Morning, Fox says: "I am going to lie in wait of the fowls." 
Mole too said : " I am going for the flour," They separate. Where 
went Fox, he caught a mother-hen. He came to the house to cook. 
Mole also, where he went, he took flour. He returns ; enters into 
their house. He finds the other ; the fowl, he has cooked it already. 
They cooked the mush. Mole said: "O comrade, let us go first 
to bathe. When we come, we will eat well," Fox said : " By first 
going to bathe, we always find the victuals eaten." Mole said: 
"Then, let us not tarry there." The other assented. 

They started ; arrived at the landing. Fox entered into the 
water ; he swam ; came ashore. Mote went in, too; he dived under 
the water ; he is in his tunnel. He is walking ; he arrives at their 
house. He gets out on earth ; he eats the food. He enters again 
into his tunnel; he walks. He arrives at the river; he emerges; 
he is on the ground. Says : " Comrade, let us go now I " 

They start ; they arrive at home. They enter in the house. Fox 
looks where he had set the food ; it is eaten. Says he : " O fellow, 
who ate our food ?" Mole said : " I don't know." Fox says: "That 
is why I said, saying, 'let us eat first;' thou saidst, 'let us go to 
bathe ; let us not tarry there.' Now, the victuals, they are eaten." 
They keep silent ; slept. 


Folk-Tales of Angola. 


Kimenemene, Mukenge uxi : " Erne ngiia mu muania mu kuata o 
sanji." Sute uxt: "Erne ngiia ki^ Ha nganange kitaiigana kat£ 
mu muania, lelu ahctu ngi a sanga amuangana." Uakatuko. 

O Mukenge, ku ema ku axala, uxingeneka, uxi: "lala mueniii, 
raanii muene uala mu dia o makudia? Ngiia ni kukenga kuoso ku 
ala mu kuijila." Ukenga mu iangu, usanga matumbu a Sute, 
atundu k'o'nzo \k kat^ ku ngiji. Mukenge uxi: "Manii, ial'ii uala 
mu kuendela koxi a mavu." Uasu mubetu ; ua mu tela mu ngenda 
\t. Uatundu-ku ; uai mu batemena o sanji. Uakuata kolombolo dia 
sanji; uiza ku bata. Atakanesa ni muku&; exi: "Tulambe kid. 
makudia." Alambe. 

Sute uxi: "Tuie mu zoua," Mukenge uxi: " Ndoko." Aka- 
tuka ; abixila ku ngiji. Mukenge uakutuka mu menia ; uazouo; 
uatomboka. Sute u^ uakutuka mu menia ; uboba koxi a menia. 
Uabokona mu uina u6 ; uenda. UbLxila ku mbandu a 'nzo \k ; uafu 
bu mubetu, u atele Mukenge, 

O Mukenge, bu tabu, bu a-xala, uatale mukuS, uakutukile mu 
menia. Kitangana kiavulu k'amoneka. Uxi : " Ngii'ami." Uka- 
tuka; ubi.\ila k'o'nzo i4. Ubokona m'o'nzo, utala makudia: la-u^."* 
Ukondoloka ku xilu; utala mubetu uazabuka. Uiza-bu ; kamba did, 
Sute, uafu. Mukenge uxi : " lal'u, manii, muene u^ne mu ngi dia o 
jisanji jami ! " Ua mu kulula; ua mu di. Mukenge uakal'5. 

Ngateletele kamusoso. Mukenge ni Sute : Sute o u(ii ufi ua kue- 
ndela koxi a mavu, n'adie o kudia, ku axi ni rnuku^, uene ua mu dia. 


Ngateletele Kolombolo dia sanji, uatonokene ukamba ni Mukenge. 
Kolombolo uene mu tunda ku bata; uia mu nangesa kamba dig, 
Mukenge, iziia ioso. 

Ktzu' eki, uai mu mu nangesa, Mukenge uxi : " Eie, kamba diami 
Kolombolo, o kima kia ku ene bu kaxi ka muCue, ha u di kuata ni 
mukuenu, n'u mu te-kiu, utua.'" Kolombolo uxi: "Eie, kamba 
diami, Mukenge, uatoba. Jiji jixitu; ki jikuama." Mukenge uxi: 
"Eme, ki ngene mu ki mona, uoma ut5ne mu ngi kuata, ngixi 'o 
kima, ki ala nakiu kamba diami Kolombolo, ha ngala mu tonoka n'd, 
n'a ngi te-kiu, ngitua ; ' manii kana." Kolombolo uolela ; atonoka. 
Kolombolo uai'e ku bata die. Mukenge uai'e ufi mu dilundu difi.™ 


Cock and Fox. 


Morning, Fox said : " I will go at noon to catch a fowl." Mole 
said ; " I am going now. If I delayed as long as to noon, then the 
women, I should find them scattered." He started. 

Fox, behind where he stayed, reflects, saying: "This fellow, 
whether he is eating the victuals ? I will go to seek where he is 
coming in." He seeks in the grass ; he finds the mole-hills of Mole, 
starting from their house down to the river. Fox says : " Why, this 
fellow is walking under the ground." He cut a trap-stick ; he set it 
in his tunnel. He went hence ; went to lie in wait for a fowl. He 
caught a cock; he comes home. He meets with the other; they 
say : " Let us cook now the victuals." They cooked. 

Mole says : " Let us go to bathe," Fox said : " Let us go." They 
start ; they arrive at the river. Fox entered into the water; swam ; 
came ashore. Mole too went into the water; he dived under the 
water. He entered into his tunnel ; walks. He arrives to near by 
their house ; he dies in the trap, that Fox had set. 

Fox, at the landing where he stayed, looked for the other, who had 
gone into the water. A long time he appears not. Says he: "I 
am going." He starts ; arrives at their house. He goes into the 
house, looks for the food ; here it is. He goes round to back o£ 
house ; looks at the trap ; it is up. He comes near ; his friend Mole 
is dead. Fox said: "This fellow, why, he was always eating my 
fowls ! " He scraped him ; he ate him. The Fox lived on. 

I have told the little tale. Fox and Mole; Mole, his thievery of 
walking underneath the ground to eat the food, that they left (he) 
and his comrade, the same killed him. Finished. 


I often tell of Cock, who played friendship with Fox, Cock used 
to go out from home ; he went to pass the time (at the house) of his 
friend. Fox, every day. 

One day, that he went to pass time with him. Fox said : " Thou, my 
friend Cock, the thing that is in the middle of thy head, if thou strug- 
gles! with another, and thou hittest him (with) it, is he wounded?" 
Cock said : " Thou, my friend Fox, art foolish. These (things) are 
flesh ; they do not wound." Fox said : " I, whenever I saw it, fear 
used to grasp me; I said, 'the thing, that my friend Cock has, if I 
am playing with him, and he hit me (with) it, I shall be wounded ;" 
but no." Cock laughed; they played. Cock went to his house. 
Fox went also into his ant-hill.'** 

2o8 Folk "Tales of Angola. 

Mukenge uxingeneka, uxi: "O kamba diami, Kolombolo, ngene 
mu mu lenga ngixi ' ha ngi mu kuata, u ngi ta o kima ki£;' manii 
kana ; jixitu ngoho." Uazekele. 

Kuaki kimenemene, Kolombolo ueza ; ala mu tonoka. Mukenge 
uabiti ku dima dia Kolombolo; ua mu kuata bu xingu. Ala mu 
banga. Kolombolo uxi: ''Hai! u ngi banga kiebi? eie> kamba 
diami!" Mukenge ua mu numata nguzu bu xingu; ua mu jiba. 

Kolombolo uatonokene ukamba ni Mukenge. Mukenge, ki akexile, 
ukuata sanji ia mukaji, k'axikina kujiba dikolombolo, uxi: '^Di ngi 
kuama." Kia mu bekesa o kukuata makolombolo, Kolombolo muene 
ua di tobesa kua Mukenge, uxi : '' Kiki ki kidi kima ; jixitu ngoho." 

Ngateletele kamusoso kamL Mahezu. 



Ngateletele Mbulu a Ngonga, uatonokene ukamba ni Kabulu. 

Kizu' eki Mbulu uxi : '' Moso Kabulu h ! TA tuie mu tonoka mu 
iangu ! " Akatuka ; abixila mu iangu ; ala mu tonoka. 

Mbulu uxi: ^'Eme, za ngisuame; eie, Kabulu, u ngi tukulula." 
Mbulu uai mu suama. Kabulu iu uiza ni kukenga. U mu sanga 
uabatama. Kabulu uxi: ^'Eie, Mbulu, uabatama baba." Mbulu 
uabalumuka ni kuolela. Mbulu uxi : '' Ngisuama dingi." Uasuama. 
Kabulu iu uiza ni kukenga; ua mu sange dingi. Mbulu uabalu- 

Kabulu uxi : " Eme u6, za ngfisuame. Eie, Mbulu, k'utena ku ngi 
mona." Mbulu uxi: "Eme ngu ku mona." Kabulu uai; uasuama 
mu dikungu ; uatuina mesu. Mbulu, iii uiza ni kukenga. Ubita bu 
dikungu; utala mu dikungu. Kabulu uatuina mesu mu dikungiL 
Mbulu, noma ua mu kuata ; ualenge malusolo ni kudila, uxi : " Eme, 
Mbulu h ! nga di nana isuma ! Isuma iahi iala ni mesu a kutala } 
Eme, Mbulu h, ! nga di nana isuma ! Isuma iahi iala ni mesu a 
kutala ? " 

Kabulu uabalumuka ni kuolela, uxi: ''Manii, Mbulu, u kioua? 
Ua' mu ia ni kudila.^ Eme nga ku batemena. Eie uazuela, uxi 
' ngitena ku ku mona ; ' ki ua ngi sange, uala mu lenga ni kudila ! " 

Bene bu uasukila. Mahezu. 

Jackal and Hare. 


Fox thought, saying : " My friend, Cock, I used to flee him, saying, 
'if I sei2e him, he will hit me with his thing;' but no; it is flesh 
only." He slept. 

There shone the morning; Cock came; they are playing. Fox 
passed behind Cock ; he seized him by the neck. They are strug- 
gling. Cock says: "Shame! how art thou handling rae.' thou, my 
friend I " Fox bit him hard in the neck ; he killed him. 

Cock played friendship with Fox. Fox, when he was (of old), he 
caught a female fowl, he would not kill a cock, saying : " He will hurt 
me." What caused him to catch cocks, (is that) Cock himself caused 
himself to be fooled by Fox, (by) saying : "This kills not anything; 
it is flesh only." 

I have told my little tale. Finished. 


I \vill tell of Jackal of Ngonga, who played friendship with 
One day Jackal said : " Comrade Hare ! come let us go to play in 
the bush ! " They start ; they arrive in the bush ; they are playing. 
Jackal says: "I, let me hide; thou. Hare, shall bring me out." 
Jackal went to hide. Hare, he comes with seeking. He finds him 
crouching. Hare says : " Thou, Jackal, art crouching here." Jackal 
stood up with laughing. Jackal said : " I shall hide again." He 
hid. Hare he came seeking; he found him again. Jackal got up. 

Hare said : " I also, let me hide. Thou, Jackal, canst not see 
me." Jackal said : " I shall see thee." Hare went, hid in a hole ; 
opened big eyes. Jackal, he comes seeking. He passes by the 
hole ; he looks into the hole. Hare opens big eyes in the hole, 
Jackal, fear took him; he fled in haste with crying, saying: "I, 
Jackal, oh ! I have met an omen ! What omen has eyes to look ? I, 
Jackal, oh ! I have met an omen ! What omen has eyes to look ? " 

Hare got up with laughing, saying : " Why, Jackal, art thou silly ? 
Thou art going away crying .' I was hiding from thee. Thou spak- 
est, saying ' I can see thee ; ' when thou didst find me, thou art run- 
ning away crying ! " 

Thus far it reached. The end. 

Hare. ^^ 

2IO Folk- Tales of Angola. 



" Kaxinjengele '' mundu exi "hadia tu mu bana ungana." Muene 
uxi: ''Kikala lelu." Mundu exi: "Tuala mu kenga o ilumbua ia 
ungana." Kaxinjengele uxi: " Eme, kikala lelu a lele."** Mundu 
exi: '^ Muene, tua mu ambela ngoho, tuxi 'tuala mu kenga o ilu- 
mbua' muene uxi 'kikala lelu;' manii, nguetu dingi ku mu ban' iJ^ 
Ha tua mu ban' ^ k'atena kulanga o mundu." 

Kaxinjengele, ambele ku mu bana ungana. Muene uxi : ** Kikala 
lelu." Kiaxalela kui atu: ''Lelu a lele diafidisa Kaxinjengele o 

Ngateletele kamusoso. Mahezu. 


Na Mbua, amesenene ku mu lunduisa ungana. Akenga ima ioso 
ia ungana : kijinga,'^ mbasi,'^ maluselu, kiba kia mukaka.^^ Ima 
iatena ; 6xi : " Kizua kiabiidla kia kuhinga." 

Makot' oso atena; atuma jingamba ja ngoma ni dimba; eza. 
Azale jingandu, ni maxisa. B'andala kuxikama o ngana, abake-bu 
ngandu ; azale-bu dixisa ; ate-bu mbenza.^^ Exi : " Ngana ixikame." 
Uaxikama. Mundu uala mu nana makudia. 

Muene, na Mbua, ki amono petu ia sanji, luimbi lua mu kuata. 
Uabalumuka ni malusolo ; uanomona o petu ia sanji ; ualengela ku 
iangu. Mundu exi : " Ngana, i tuala mu lunduisa, ialenge ni petu 
ia sanji ku iangu ! " Mundu amuangana. 

Na Mbua, ejile ku mu hingisa ungana, mu konda dia ufii u£, 
ungana ua u lembua. 

Ngateletele kamusoso kami. Mahezu. 

Dog and the Kingship. 


" Squirrel," the people said, " directly, we (will) give him the king- 
ship." He said: "It shall be to-day." The people said: "We 
are looking for the insignia of the kingship." Squirrel said: "I, it 
shall be to-day, at once." The people said : " He, we only told him, 
saying ' we are going to get the insignia,' he says ' it shall be to- 
day ' ; why, we will give it to him no more. If we gave him it, he 
could not govern the people." 

Squirrel, they talked of giving him the kingship. He said : " It 
must be to-day." It remained among the people : " To-day at once 
deprived Squirrel of the kingship." ^' 

I have told the little story. Finished. 


Mr. Dog, they wanted to invest him with the kingship. They 
sought all the things of royalty : the cap,^ the sceptre,^ the rings, 
the skin of mukaka.™ The things are complete ; they say : " The 
day has come to install." 

The headmen all came in full; they sent for the players of drum 
and marimba ; they have come. They spread coarse mats and fine 
mats. Where the lord is going to sit, they laid a coarse mat ; they 
spread on (it) a fine mat; they set a chair ^' on. They say: "Let 
the lord sit down." He sat down. The people begin to divide the 

He, Mr. Dog, on seeing the breast of a fowl, greed grasped him. 
He stood up in haste ; took the breast of the fowl ; ran into the 
bush. The people said: "The lord, whom we are installing, has 
run away with the breast of the fowl into the bush ! " The people 

Mr. Dog, who was going to be invested with the kingship, because 
of his thievery, the kingship he lost it. 

I have told ray little tale. Finished. 

212 Folk' Tales of Angola. 


Na Mbua uatonokene o ukamba pi Kulukubua. O Mbua uia mu 
nangesa Kulukubua izua ioso. 

Kizu' eki, na Mbua uai mu nangesa kamba di^ Kulukubua. O 
Kulukubua uxi: ''Enu, jimbua, mu^ne n'atu, enu muia mu kuata 
o jixitu mu iangu; enu mu^ne mu dia xitu iavulu." O na Mbua 
uxi : " Kl tufine mu dia xitu." O Kulukubua uxi : " Enu mutoe mu 
ia mu tesa o jixitu, enu jimbua; enu mukuata o jixitu." O Mbua 
uxi: "Mungudinia^^ tuanda kuia mu tesa. Eie, Kulukubua, ki tu- 
tunda mu tesa, usambela bu muxi u6, bu tuSne mu uanena o jixitu. 
Eme ki nganda kukatula kaxitu, eie uitala ki a ngi bana o mbangala 
mu mutue." Azekele luiadi. 

Kuaki kimenemene ; atu exana o jimbua : ''Tui'enu mu nianga!" 
Abixila mu mbole ; ajiba jixitu ; eza b'^ne mu uanena. Ala mu 
nana. O Mbua uzangula kaxitu kofele. A mu bana mbangala 
ionene. Na Mbua ua di kola: "Ui! ud!" 

Uatalela o xingu bu lu dia muxi ; kupatele kud uataia ni mutue : 
" Manii, kidi, ki uatangele." 


Mbulu ufine 6 mu iangu ni ndandu 16 Imbua. Mbulu ha utuma 
Imbua, uxi: "Nd6 bu bata, uitakane-bu katubia. Ki uiza naku, 
tuximike kitumba kia iangu ; tukuate mahoho, tudie." Imbua uaii- 

Uakatuka ; ubixila bu bata. Ubokola m'o'nzo ; uasange muhetu, 
uala mu disa mon' 6 funji. Imbua uaxikama; tubia, ngu6 ku tu 
nomona. Muhetu uadisa mon' 6; uakolola imbia. Uanomona ma- 
tete; ua a bana Imbua. Imbua uadi; uxingeneka, uxi: "Manii, 
ngdne mu fua ngoho ni nzala mu iangu; bu bata b'ala kudia kua 
mbote." Imbua uaxikam'd. 

O Mbulu, ku ema ku axala, uatale mukui, a mu tumu tubia; 

Mbulu, ki 6ne mu dila, atu exi: "Mbulu iadidi tu6!" Manii 
kana ; i^ne mu kuila, uxi : " Nga di nana, eme, Mbulu a Ngonga ; 
Imbua, nga mu tumine o tubia, ki asange o matete, a mu londola ; 
uakal'6 kid." 

Dog and yeukal. 


Mr. Dog played friendship with Lizard. Dog goes to entertain 
Lizard all days. 

This day, Mr. Dog went to entertain his friend Lizard. Lizard 
says : "You, dogs, who are always with men, you go to catch the 
game in the bush ; you always eat much meat." Mr. Dog says : " We 
do not often eat meat." Lizard says : " You always go to hunt game, 
you dogs; you catch the game." Dog says: "The day after to- 
morrow we are to go a-hunting. Thou, Lizard, when we come from 
hunting, shalt climb on thy tree, where we usually divide the game. 
L when I shall take a bit of meat, thou shalt see that they give me 
the staff on (my) head." They slept twice. 

Day breaks in morning ; the men call the dogs : " Let us go a-hunt- 
ing!" They arrive on game-ground; they kill game; they come 
where they are used to divide. They are dividing. Dog lifts a 
small bit of meat. They give him a heavy clubbing. Mr, Dog he 
yelled: "U^! \xh\" 

He looked with (his) neck up to the tree ; his friend nods with 
(his) head : " Why, truth, what thou didst say." 


Jackal used to be in the bush with his kinsman. Dog. Jackal 
then sends Dog, saying : " Go to the houses, to fetch some fire. 
When thou comest with it, we will burn the prairie of grass; so as 
to catch locusts and eat." Dog agreed. 

He started; arrived in the village. He enters a house; finds a 
woman, who is feeding her child (with) mush. Dog sat down ; fire, 
he will not take it. The woman has fed her child ; she scrapes the 
pot. She takes mush ; she gives it to Dog. Dog eats ; thinks, say- 
ing : " Why, I am all the time just dying with hunger in the bush ; 
in the village there is good eating." The Dog settled (there). 

Jackal, behind where he stayed, looked for the other, who was 
sent for fire ; he does not appear. 

The Jackal, whenever he is howling, people say, " The Jackal is 
howling, tway ! " But no ; he is speaking, saying : " I am surprised, 
I, Jackal of Ngonga ; Dog, whom I sent for fire, when he found mush, 
he was seduced ; he stayed for good," 

214 Folk' Tales of Angola. 

Atu, ki akexile mu sanzala, k'akexile ni jimbua. Kiabeka a 
jimbua, Mbulu uatumine Imbua o kutakana o tubia bu bata. Imbua, 
ki eza bu bata, uasange-bu kudia; kua mu uabela. lu u£ne kid 
n'atiL Mahezu. 



Kiombo'^ uakexile ni ndandu it Ngulu mu muxitu. Ki akala,. 
Ngulu uxi: ''Ngiia mu bata, ng^kala n'atu." Kiombo uxi: "Mu 
bata k'uie-mu ; azemba-mu o jixitu." Ngulu uxi : ** Ngii'ami mu 
bata ; ng^dia-jinga kudia, ku dia atu ; mu iangu muala mixi ialuliL" 

Ngulu uakatuka ; ubixila mu bata. A mu tungila kibanga ; uabo- 
kona; uakala. Uavualela mu bata; a mu kuata. Id a mu jiba, 
mukonda uaxi kid o mbutu. 

Ki ^ne mu di kola o ngulu, ki a i jiba, iSne mu kuila, ixi : '^ Kio- 
mbo ua ng'ambele, uxi ' mu embu, k'uie-mu ; ' eme ngixi ' mu ene 
mu ngiia.' " 

Ki ixala kid ni kamueniu kofele, ixi : " Ngafu, ngafu, eme, Ngulu.'* 

Atu, ki akexile, k'akexile ni jingulu ; kiabeka o ngulu mu bata, a 
kudia, ku ^ne mu di' atu, kuauaba. 



Ngateletele Nguadi, a di kuatele pata ni Mbaxi. 

Nguadi uxi : '' Eie, kamba Mbaxi, k'u^ne mu tena kulenga. Ki 
dne mu ki\iza o tubia mu ngongo, udne mu jokota." Mbaxi uxi : 
"Eme kl ngitena kujokota. Ujokot' eie, Nguadi." Nguadi uxi: 
" Eme ngala ni mabab' ami ; ngituka. Eia k'utena kutuka, k'utena 
kulenga ; ujokotela beniaba, kididi kimoxi." A di xib'd. 

Abange izua ; kixibu kieza. Matubia akuata mu ngongo. O ki- 
tumba, ki ala Mbaxi ni Nguadi, a ki te mu tubia. Tubia tuazukama 
b'ala Mbaxi ; Mbaxi uabokona mu dilundu. Tueza b'ala Nguadi ; 

Partridge and Turtle. 


The people, when they were in villages, had not any dogs. What 
brought the dogs, Jackal sent Dog to fetch fire in the village. Dog, 
when he came to the village, found food there ; it pleased him. 
Now he lives with the people. Finished. 


Boar^ used to be with his kinsman, Hog, in the forest. As they 
were, Hog said : " I am going to the village, to live with the men."' 
Boar said: "To the village, do not go there; there they hate the 
animals." Hog said : " I will go to the village ; I shall always eat 
the food, that men eat ; in the bush there are bitter plants," 

Hog started ; he arrives in the village. They built him a sty ; he 
entered; stayed. He bred in the village; they seized him. Now 
they kill him ; because he has already left seed. 

Whenever the hog squeaks, when they kill it, it is speaking, say- 
ing: "Boar, he told me, saying 'in the village, do not go there;' 
I said, ' to the same I will go.' " 

When it is left already with little life, it says : " I die, I die, I, 

People, when they were, they had no hogs ; what brought the hogs 
to the habitations, (is) that the food, which the people are wont to eat, 
is good. 



I will tell of Partridge who had a discussion with Turtle. 

Partridge said : " Thou, friend Turtle, never canst run away. 
When the fire is coming into the land, thou art always burnt." 
Turtle said : " I cannot be burnt. Thou art burnt, thou, Partridge." 
Partridge said : " I have my wings ; 1 fly. Thou canst not fly, canst 
not run ; thou shalt burn just here, (in this) very same place," They 
were silent. 

They spent days ; the dry season came. The fires begin over the 
country. The bush, where are Turtle and Partridge, it is set on 
fire. The fire approaches where Turtle is ; Turtle gets into an ant- 

2i6 Folk' Tales of Angola. 

Nguadi ulenga; kl kuxikina.^ Tubia tua mu zukama; umateka 
kutuka o tubia. Tubia tua mu kuata ; uajokota. 

Tubia tuabuila mu ngongo. O maniang^ ejile mu kitumba» 
amuangana. Mbaxi uatubuka mu dilundu ; utala boxi ; Nguadi ua- 
jokota! Uxi: ''Ai! moso Nguadi, ngakuatele n'£ o pata, uxi 'eie 
ujokota ; ' manii muene uajokota." 

Mbaxi ua mu kuata mu kinama ; ua mu katula o lupisa. Ukala 
mu xika ni lupisa lua Nguadi, uxi : 

** Kalumbinga** ka Nguadi, 
Nguadi uafu, 
Kalumbinga kazala.** 

Nguadi uakuatele o pata ni Mbaxi; Nguadi uajokota; o Mbaxi 



Ngateletele Zundu a Kumboto, uasakenene^ ahetu aiadi. Mu- 
hatu iu, ua mu tungila ku tunda; muku^, ua mu tungila ku luiji. 
Muene, bu nangu ^ did bu ka^d. 

Ahetu ateleka funji, kiiadi kid ; iabila kumoxi. Muhetu ua dikota 
uakatula mukunji, uxi: "Nd6 k^takane pai enu!" Muhatu ua 
ndenge u6 uazangula mukunji, uxi: ''Kitakane pai enu! 


Akunji akatuka; abixila kumoxi. Iiiuxi: "Akutumu."^ Mu- 
kud uxi: **A ku tumu." Kazundu^ uxi: "Ngibanga kiebi? Ahetu 
aiadi a ngi tumu. Ha ng^tuama o kuia kui dikota, ndenge uxi ^uai 
hanji kud na mvuale ;' o ki ngituama o kuia kud ndenge, dikota uxi : 
'uai hanji kud kate^^^ i£.' " Kazundu ukala mu kuimbila, uxi : 

" Ngatangalal'^ ! "* Ngatangalal^d ! 
Ngatangalal'^ ! Ngatangalal'^ ! " 

Kazundu uasakenene ahetu aiadi; ateleka funji kumoxi. A mu 
tumina kumoxL Zundu uxi: "Ngibanga kiebi?" lu ki fine mu 
dila: Ku6-ku6! ku6-ku6! atu exi : "Dizundu diala mu dila." 
Manii kana ; diala mu kuila, dixi : 

" Ngatangalal'^ I " 

Frog and his Two Wives. 217 

hill It comes where Partridge is ; Partridge runs ; it will not (do). 
The fire comes nearer him ; he begins to fly from the fire. The fire 
catches him ; he is burnt. 

The fire came to end in country. The hunters, who had come to 
the fire-hunt, have scattered. Turtle comes out of the ant-hill ; he 
looks on ground ; Partridge is burnt! He says; "What! comrade 
Partridge, I had with him that discussion, he saying 'thou shalt be 
burnt;' but he himself was burnt." 

Turtle took him by the leg; he took off from him a spur. He 
begins to play with the spur of Partridge, saying : 
" Liitle horn of Partridge, 
Partridge is dead. 
The little horn is left." 

Partridge had 
Turtle escaped. 

discussion with Turtle ; Partridge was burnt ; 


I will tell of Frog Kumboto, who married two wives. This wife, 
he built for her on the East ; the other, he built for her on the West. 
He, his favorite place '^^ (was) in the middle. 

The wives cooked mush, both of them ; it was done at the same 
time. The head-wife took a messenger, saying : " Go and fetch your 
father ! " The inferior wife also took up a messenger, saying : " Go 
and fetch your father ! " 

The messengers started ; they arrived at the same (time). One 
SMd : " They sent for thee." The other said : " They sent for thee." 
Frog said : " How shall I do ? Both wives sent for me. If I begin 
by going to the superior, the inferior will say ' thou wentest first to 
the head-wife ;' but if I begin by going to the inferior, the superior 
will say ' thou wentest first to thy sweetheart.' " Frog began to sing, 
saying : 

Frog had married two wives ; they cooked mush at the same time. 

They sent for him at the same time. Frog said : " How shall I do ? " 

He whenever he is croaking : Ku6-ku6! ku6-ku6! people say: "The 

frog is croaking." But no ; he is speaking, saying : 

" 1 am in trouble ! " 

Folk-Tales of Angola. 


Ngateletele Nianga dia Ngenga, inutu uakexile dinianga; 
kanene ahetu aiadi. Uene ni jimbua jt! jiiadi ; ia mukaji 
ndumbe. Ualozele jixitu; utala k'ala mu loza dingi ; uxi: "N^ 
xana ktmbanda pala ku ngi idika umbanda ua ktiloza." 

Uexana kimbanda. Kimbanda kiaidika umbanda; uabu. Ha ki 
mu ambela ijila, uxi: "Ha uazekele m'o'nzo ia dikota, usambela mu 
kisumbula; ha uazekele m'o'nzo ia ndenge, k'usambcla mu kisu- 
mbula ; uxikama ku dilundu." Dinianga uaxikina. Uene mu loza o_ 

Kizu' eki, uakatuka ni jimbua je jiiadi. Uabiiila mu tutu; 

dika kisumbula ; uasambela. Jimbua jaxikama boxi dia kisumbu] 

Kitaogana, mbimbi iiiza. Utudika uta ; uloza mbfimbi. MbSmbj 

iabu ; jimbua jezubidisa. Muene umateka kutuluka ; k'atena. Ual 

I mu banga mu muxi ni kutuluka ; ualembua. O dikumbi diafu kid. 1 

Imbua \h, ia ndumbe, ixi ku muxima u^: "Ha ngi di xiba, o ngana 
iami k'atena kutuluka." lambela ngana ie, ixi : "Takula dikua boxi, 
tu ku bane mueniu ; k'uile uxi 'ngadi uana.'" Dinianga uasonona 
dikiia boxi. Imbua ia di zangula ; iakoka muxi. O imbua ia mukaji 
iambata muSi ; eza n'a. A u imika ku kisumbula. Imbua ia ndumbe 
iambela ngana i6, ixi; "Diota kinama ku muxi," Dinianga uate 
^ kinama ku muxi ; uatuluka. 

Uatale mbiimbi i^ ; iabu. Ua i sese ; ua i kutu bu kiba. Jirabuj 
jfi jixi : " Eie, ngana ietu, ki tuandala ku ku ambela, k'uile, uxi ' ngi 
mono kisuma.' Eie uakolomucne kimbanda. Kiki, ki a ku bang 
lele o kimbanda, ua ku bele ijila. Leiu, eie uajimbila o 1 
uanaminina mu lu dia muii. Etu tua ku tulula. O ki tuazueli 
kii, eie uevu. O ima ioso u i iva-jinga, ki izuela. Ki znela o sanjL 
u k' ivua ; ki zuela o hombo, u k' ivua ; ki zuela o 'mbua, u k' i 
I ki zuela kanjlla mu iangu, u k' ivua. Uivua ngoho ; u di xib'^, 

I ki tangela mutu ni mukuenu, ufua." Nianga dia Ngenga i 
"Kiauaba." Uazangula mbambi JS ; uabixila ku bata. Ubokoi 

'o'nzo; uazekde. 

Kimenemene, ateleka funji. Uanomona xitu ; uebake bu d 
ni muzonge ni funjL Uabana jimbua j6. Ahetu exi : " Palahi ubi 

Nianga dia Ngenga and his Dogs. 


I will tell of Nianga dia Ngenga, a man who was a hunter; who 
married two wives. He had his two dogs ; a female and a male. 
He shot game ; he sees he is not shooting any more, says : " I will 
call a medicine-man to prepare me a medicine for shooting." 

He called the medicine-man. The medicine-man prepared a med- 
icine; it is ready. Then he tells hira precepts, saying: "If thou 
sleptest in the house of the elder, thou shalt climb into the tree-seat. 
If thou sleptest in the house of the younger, thou shalt not climb 
into the tree-seat; thou shalt sit on a termite-hill." Dinianga 
assented. He keeps on shooting game. 

One day, he started with both his dogs. He arrived in bush ; he 
arranged the tree-seat ; climbed. The dogs sat under the tree-seat, 
A while, the deer comes. He shoulders the gun ; he shoots the 
deer. The deer fell ; the dogs finished it. He begins to get down ; 
he cannot. He is struggling on the tree, to get down ; he gives in. 
The sun is dead alrpady. 

His dog, the male, says in his heart : " If I keep silent, my master 
cannot come down." He tells his master, saying: "Throw the 
hatchet down, that we save thy life; do not think, saying 'I met a 
bad sign.'" Dinianga let the hatchet drop on the ground. The dog 
took it up; he felled a tree. The female dog carried the tree; they 
come with it. They set it up to the tree-seat. The male dog tells 
his master, saying : " Step (with thy) foot on (this) pole." Dinianga 
set (his) foot on the pole; he came down. 

He flayed his deer; it is finished. He cut it open; he bound 
it into the skin. His dogs say: "Thou, our master, what we are 
going to tell thee, do not think, saying: 'I have seen a bad omen." 
Thou didst call a medicine-man. Now, when he made (medicine) 
for thee, the medicine-man, he gave thee injunctions. To-day thou 
didst forget the injunction; thou didst stick up in the tree. We 
have taken thee down. What we have spoken now, thou hast heard. 
All things, thou shalt ever hear them when they speak. What the 
fowl speaks, thou shalt hear it ; what the goat speaks, thou shalt 
hear it ; (what) the dog says, thou shalt hear it ; what the little bird 
speaks in the bush, thou shalt hear it. Thou shalt only hear; thou 
shalt hold thy peace. If thou tell it to any one else, thou shalt die," 
Nianga dia Ngenga said: "Very well." He took up his deer; he 
arrived at home. He entered the house ; slept. 

Morning, they cook the mush. He took meat; he put it in a 
plate with gravy and mush. He gave to his dogs. The wives said : 


220 Folk- Tales of Angola. 

o jimbua o xitu ioso eii ? " Muene uxi : " Mukonda jene ji ngala mu"! 
kuenda najiu." Ahetu a di xib'S, O xitu iamukuS, Dinianga ua i] 
uanesa akui bu sanzala. Akal'S ku izua. 

O Dinianga, ki ene mu zuela o ibaku, uSne niu kuiva. Ua di j 

Kizu' eki, uaxikama bu kanga ni jimbua je jiiadi, ja mu kondoloka. 1 
O muhatu u6 ua dikota uala bu kinu ; uala mu zuka. O jisanji jala | 
mu di fetela ni hombo, ixi : " Musonii uala mu kuiza. Leiu, sanji, 
andala ku ku jiba." O sanji jixi : "A ku jib' eie, u hombo, uakulu." 
Hombo ixi ; " Atuama ku ku jiba, eie sanji ; o mungu n'a ngi jiba I 
kiu' erne." 

O Dinianga, uala mu kuivua, uala mu kuolela ; manii ukou' e uala 1 
mu kuiza. O muhatu ^, ki evu ngan'i uala mu koleta,^™ usakuka J 
ku mu tala. Ki atala mu kanga, manil 4 uala mu kuiza, uazuata J 

Muhatu uxi ; " Eie, ngan'etu, uala mu kuolela manii etu, uala. ma I 
kuiza, uazuata makoza." Diiala uxi: "Muene, manii enu, k! ngu J 
mu mono, ku ala mu kuijila. Erne ngolela mak' ami engi, u ngaxi- l 
ngeneka." Muhatu uxi: "Makutu^! manii etu^ua mu olela." Mu 
hatu uambela manii i, uxi: "Eie, manii etu, uamona kukindana, J 
holome i ua ku olela." Manii i, ki evu kiki, kia mu iibila; uxi : j 
"Holome ami, ua ngi xingi." Ukouakimi, m'o'nzo ia mon' i: ngufi I 
kubokona-mu dingL Utula inzo iengi mu sanzala. Mon' 6 uateleka ] 
kudia; ubana manii 1 Manii & ngue. 

Muhatu ua di kuata ni ngan' &, uxi : " Eie uaxingi manii etu." 
Ngan' a uxi : " Hanji ngamateka ku ku ambela, ngixi : ' mak' ami engl I 
ngaxingeneka.' " Muhatu uxi : " Eme, kikala u ngi tangela o maka, u 1 
uaxingeneka. Ha k'u ngi tangel' S, manii etu ua mu olela." Diiala I 
uxi: "Tuzeke; mungu ngizuela." Azekcle, 

Kimenemene, diiala uatumu kuixana aku4 mu sanzala; atena, J 
Diiala uxi: "Enu, akuetu, ivuenu ki ngizuela; mukonda ngandala.J 
kufu' ami. O kalunga kami, kt mu ka tukumuke." Uxi: "Enu, I 
akuetu, nga di longa ufunu uami ua unianga. Eme ngexanene ki-J 
mbanda; ua ngi bangelele umbanda; ua ngi bele ijila; uxi: 'ha I 
uazekele m'o'nzo ia ndenge, k'usambele mu kisumbula.' Ngai nia.l 
nianga ni jimbua jami jiiadi. Ngajimbila kijila, ki a ngi bele kimba<l 
nda. Ngalozo mbflmbi ; mbSmbi iabu boxi. Eme Id ngitena kutu-P 
luka. O jimbua jami jabatula muxi ; ngatuluka. Ha ji ng' ambela*.! 

Nianga dia Ngenga and his Dogs. 221 

"Why givest thou the dogs all that meat?" He said: "Because 
they are (those) with whom I always go out." The women are silent. 
The other meat, Dinianga he divided it to the others in the village. 
They lived on some days. 

Dinianga, whenever animals were speaking, he always heard. He 
held his peace. 

One day, he is seated outside with his two dogs who are around 
him. His wife, the principal, is at the mortar ; she is pounding. 
The fowls begin to whisper with the goat, who says: "A visitor is 
coming. To-day, fowl, they will kill thee." The fowls said: "They 
will kill thee, thou goat, so fat." The goat said: "They will first 
kill thee, thou chicken ; to-morrow then they will kill me, me too." 

Dinianga, who was hearing, begins to laugh ; however, his mother 
in-law is coming. His wife, when she hears her master, who is 
laughing, she turns round to look at him. When she looks in the 
distance, her mother is coming wearing rags. 

The woman says : "Thou, my master, art laughing at my mother, 
who is coming, wearing rags." The man said: "She, thy mother, 
I saw her not, where she was coming. I laughed about my own 
affairs, different, that I was thinking." The wife says : " Thy lies ! 
my mother thou didst laugh at her." The woman tells her mother, 
saying: "Thou, my mother, who comcst to visit, thy son-in-law has 
laughed at thee." Her mother, when she heard this, it displeased 
her, she said : " My son-in-law, thou hast insulted me." The mother- 
in-law, in the house of her daughter, she refuses to enter there 
any more. She puts up at another house in the village. Her 
daughter cooks the food ; she gives (it) to her mother. Her mother 

The woman grapples with her master, saying : "Thou hast insulted 
my mother." Her master says: "But now, I began to tell thee, 
saying, 'matters of mine, others, I was thinking.'" The woman 
said : " I, it shall be thou tellest me the matters, that thou wast 
thinking, If thou tellest me not them, my mother, thou didst laugh 
at her." The man said: "Let us sleep; to-morrow I shall speak." 
They slept. 

Morning, the man sent to call the other people in the village; 
they come in full. The man said : " You, our folks, listen to what 
I speak ; for I am going to die. My death, do not remember it," 
He says: "You, our people, I learnt my craft of hunting. I called 
a medicine-man ; he made for me a medicine ; he gave me rules, 
saying, 'If thou didst sleep in house of younger, do not climb into 
tree-seat' I went a-hunting with both my dogs. I forgot the rule, 
that the medicine-man had given me. I shot a deer; the deer fell 
on ground. I cannot get down. My dogs, they cut a tree ; I got 


222 Folk "Tales of Angola. 

jixi: 'tua ku tulula mu kisumbula. O ki zuela-jinga o jixitu, u k' 
ivua. K'u ki tangele mutu; ha ui ki tangela mutu, ufua.' Eme^ 
kiene ki ngaxikina. Erne ngdne ami. O mazi, o jisanji ha jala mu 
di fetela ni hombo. Erne nga j' ivu; ni ngolela. Eme kl ngej£a 
ngixi ^ ukou'ami uala mu kuiza ; ' ngolela jisanji. Muhatu ami usa- 
kuka ; utala manii i, uala mu kuiza. Uxi : ' Manii etu ua mu olela.' 
Ngixi *kana.' Uxi: 'Kikala u ngi tangela kioso ki uolela.' Enu, 
akuetu, o kijila, ki a ngi bana o jimbua jami, jixi 'ki tuzuela,^^ k'u 
ki tangele mutu/ o lelu muhatu ami, iu ua ngi jijidika, uxi 'ngi 
tangele ki uolela.' Kiene ki nga m' ixanena, enu akuetu. Ngandala 
kufu'ami Mahezu enu." Aku4 exi : "A Nzambi." 

Dinianga dibalumuka ; ubokona m'o'nzo i^ ; unanga kitangana kia 
ndumba. Muhetu 6 ubokona m'o'nzo ; u mu sanga uafu kid. 

Jindandu ja Dinianga jixi : " Eie, muhetu, eie uajiba ndandu ietu ; 
mukonda eie, ha k'u mu jijidikile, hinu k'afu; mu fute."^^^ Malemba 
a muhatu exi : " Tufuta kikuxi } " Ene exi : " Mu tu f uta ngombe 
jisamanu." Malemba a muhatu anomona ngombe jisamanu; afutu. 

Nianga dia Ngenga uasakenene muhatu L Ki aia mu niang^ 
uajimbidile o kijila; jimbua j^, jiji ja mu bele o mueniu. Jixi: 
''K'u ki tangele mutu." O kizua, ki a mu jijidika o muhatu, kiene 
ki a ki kunda, kiene kiziia kid kia kufua. O jimbua jd ud, jaiile ni 
ngana \k kumoxi. 

Ha tuamesena o kuta, tuta dingi ; ha tuamesena o kuzeka, tuzeka. 
Mahezu enu ! 


Mbanza Kitamba kia Xiba, soba iakexile mu 'Asanji, uatungisa 
l>ata did ; uakal'd. O ki akala, kuku jd,^'^ mbanza Muhongo, uafu. 
A mu fundu ; adidi tambi ; iabu. 

Mbanza Kitamba uxi : *' Ki afu kuku jami, eme ngi di kota ; o 
sanzala iami ud, kana mutu ubanga-bu kima. An' a ndenge k'akola; 
ahetu k'azuku ; kana mutu uzuela bu sanzala." O makota exi : 
'^ Mbanza, o muhetu uafu ; uxi ' bu sanzala k'azuela ; eme ki ngicU, 

King Kitaniba kia Xiba. 


down. Then they tell me, saying, ' We have got thee down from 
the tree-seat. Whatever animals speak, thou shah hear it. Do not 
tell it to anybody ; if thou tellost it to any one, thou shalt die.' I, 
the same, I agreed to it. I lived on. Yesterday, the fowls, they are 
whispering with the goat. I heard them ; and I laughed. I linew 
not to think 'my mother-in-law is coming;' I laughed (about) the 
fowls. My wife turns round ; she sees her mother, who is coming. 
She says: 'My mother, thou didst laugh at her.' I said : "No." 
She said : ' It shall be, thou tellest whatever thou didst laugh about,' 
You, our people, the rule, which my dogs gave me, saying, ' what 
we speak, thou shalt not tell it to any one," to-day, my wife, she has 
forced me (to break), saying, 'tell me what thou didst laugh at' 
Therefore I called you, you, our people. I am going to die. I have 
finished." The people said: "With God." 

Dinianga stands up ; he enters his house ; he stays a long time. 
His wife enters the house ; she finds him dead already. 

The kinsmen of Dinianga say: "Thou, woman, ihou hast killed 
our kinsman ; for thou, if thou hadst not forced him, now he would 
not be dead; pay (for) him."*** The uncles of the woman said: 
" We shall pay how much ? " They said : " You shall pay us cattle 
six (heads)." The uncles of the woman took the six cattle ; they 
have paid. 

Nianga dia Ngenga had married his wife. When he went a-hunt- 
ing, he forgot the injunction ; his dogs, these saved his life. They 
said ; " Thou shalt not tell it to any one." The day, when the 
woman forced him, thai same (day) that he told it, that same (was) 
his day of dying. His dogs loo, they died with their master, 

If we want to tell, let us tell more; if we want to sleep, let us 
sleep. Finished. 



Mbanza (King) Kitamba kia Xiba, a chief who was at Kasanji, 
had built his village; he lived on. When he was thus, his head-wife, 
Queen Muhongo, died. They buried her; they wailed the mourn- 
ing ; it ended. 

Mbanza Kitamba said : " Since my head-wife died, I shall mourn ; 
my village too, no man shall do anything therein. The young peo- 
ple shall not shout ; the women shall not pound ; no one shall speak 
in the village," The head-men said : " Master, the woman is dead ; 

224 Folk-Tales of Angola, 

kt nginu, ki ngizuela ; ' etu kiliia tu lei mona." Muene, mbanza, uxi \ 
" Ha muamesena, muxi eme ngolela, ngizuela, bu sanzala azuela^ 
kikala mua ngi takenena kuku jami, mbanza Muhongo." Makot^ 
exi : " Mbanza, o mutu uafu kid ; tu mu takana kiebi ? " Muene uxiq_ 
" Ha ki mutena ku mu takana, eme ngala ni kikoto ; bu sanzala iamifJ 
kana mutu uzuela-bu." 

Makota a di ziielesa mu di^ exi: "Tukengienu kimbanda."^ 
Atumu kimbanda; mukolomono ua kimbanda, uta. Kimbanda kie- 
za : teleku id, mama ia ngombe. Kimbanda uxi: "Tangenu, i mua 
ngi tumina." Exi: " Mbanz' a kuku Muhongo uafu ; o mbanza Ki- 
tamba uxi 'ngi di kota; bu sanzala kana mutu uzuela-bu; ha mua-^ 
mesena kuzuela, mua ngi takenena kuku jami, mbanza Muhongo/' 
Kiene ki tua ku tumina, eie, kimbanda, n'ua mu takana, mbanz' a 
kuku, ku 'Alunga ; mundu n'usanguluka." 

' Kimbanda uxi: "Kiauaba," Uabiti mu ngongo ni kubanda; ua-1 
bake kinu kta umbanda bu kanga, uxi : " Mbanza muene eze, azoue i^ 
mundu uoso uzoua." Mbanza uazouo ; mundu uoso uazouo. Ki> 
mbanda uxi : " Kandenu kina mu kijima kiami, bu dijiku." AkandeJ 
kina ; kiabu. 

Uakutuka mu kina ni kana k6, k'ejile naku. Uambela muhetui 
u^, uxi : "Izua ioso, k'uzuatele ponda ; u di kuniba^^^ ngoho. Izun] 
ioso, uta-jinga menia bu jiku beniaba." Muhatu uaxikina. Kimban 
nda uxi : " Vurabikenu-kiu." A ki vumbika, ni kimbanda ni mon' fi ji 
a ki balela, kala ki buakexile o dijiku diene." Akal'S. Muhatu uene| 
mu ta o menia bu jiku, izua ioso. 

O kimbanda, ki akutuka mu kina, muakubuka njila ionene. Ua^l 
kuata mu njila; muene uatuamena, mon' 6 uaxala ku ema, Endal 
kitangana; abixila ku mbandu a sanzala; kuene ku 'Alunga-ngomb& J 
Kimbanda utala mu kaxi kia sanzala ; mbanza Muhongo Junia, ualal 
mu tunga ngalu. Ubixila b'ala mbanza Muhongo ; mbanza Muho-S 
ngo usakula mesu. Utala mutu. uala mu kuiza, uxi : " Eie, uala muf 
kuiza, uatundu kuebi ? " Kimbanda uxi : " Eie muene, nga ku takana.! 
Hanji ki uafua, mbanza Kitamba ngu£' kudia, nguS kunua, ngu^ 
kuzuela. Bu sanzala k'azuku, k'azuela; uxi 'ha ngizuela, ha n^M 
dia, kitakane-enu kuku jami.' Kiene kia ngi beka kunu. Mahezu,'" 

Mbanz' a kuku uxi: "Kiauaba, Za utale iunia;^^ nanii uaxtJ 
kama?" Kimbanda uxi: "Kt nga mu ij{a." Mbanz' a kuku uxia 
"Muene na 'Alunga-ngombe; muene uene mu tu dia, elu ene oso.'j 

King Kitamba kia Xiba. 225 

thou sayest, ' In village they shall not speak ; I will not eat, not 
drink; not speak;' we never yet saw this." He, the king, said: 
" If you desire, that I laugh, (that) I talk, (that) in the village they 
talk, it shall be (that) you bring me my head-wife, Queen Muhongo," 
The head-men say : " King, the person is now dead ; how can we 
fetch her ? " He said : " If ye cannot fetch her, I am in mourning ; 
in my village, no person shall talk." 

Tlie head-men consult among themselves, saying : " Let us seek 
a medicine-man." They send for the medicine-man ; the calling- 
present to' the doctor (is) a gun. The doctor has come ; his cooking 
(is) a cow. The doctor said : " Tell, what you sent me for." They 
said : " The head-queen Muhongo is dead ; King Kitamba says, ' I 
will mourn ; in the village no one shall talk ; if you want to talk, 
you must fetch me my head-wife. Queen Muhongo.' Therefore it is 
we sent for thee, thee, the doctor, that thou fetchest her, the head- 
queen, from Kalunga; that the people may rejoice." 

The doctor said; "All right." He went through the country 
gathering herbs; he set a medicine-mortar outside, saying: "The 
king, he shall come (and) wash ; all the people shall wash." The 
chief washed ; all the people washed. The doctor said : " Dig ye a 
grave in my guest-hut, at the fire-place." They dug the grave ; it is 

He entered the grave with his little child, which had come with 
him. He told his wife, saying: "All days, do not wear a girdle; 
thou shalt tuck in only.*^^ All days thou shalt constantly put water 
on the fire-place here." The woman assented. The doctor said: 
"Cover ye it up." They filled it up, with the doctor and his child ; 
they rammed it down as when there was the fire-place itself. They 
lived on. The wife always puts the water on the fire-place, all days. 

The doctor, when he got into the grave, there opened a large 
road. He starts on the road ; he goes ahead ; his child walks be- 
hind. They walk a while ; they arrive beside a village ; that is at 
Kalunga-ngombe's. The doctor looks into the middle of the village ; 
Queen Muhongo is yonder; she is sewing a basket. He arrives 
where Queen Muhongo is ; Queen Muhongo turns (her) eyes. She 
sees a man who is coming, she says: "Thou, who art coming, 
whence comest thou?" The doctor said: "Thou, thyself, I have 
sought thee. Since thou art dead. King Kitamba will not eat, will 
not drink, will not speak. In the village they pound not; they 
speak not ; he says, ' If I shall talk, if I eat, go ye and fetch my 
head-wife.' That is what brought me here. I have spoken." 

The head-queen said: "Very well Come look at that one; who is 
it sitting.'" The doctor said : " I know him not." The head -queen 
said: "He is Lord Kalunga-ngombe ; he is always consuming us, 

Folk-Tales of Angola. 


Uxi dingi ; "O iunii, nanii? uala bu lubambu." Kimbanda ludfl 
"Ua di fu ni mbanza Kitamba, nga mu xi ku ngatundu." Mban 
a kuku uxi: "Muene mbanza Kitamba; muene ku lu dia mund 

k'ala-ku dingi; kuakambe mivu ikuxi,*"^ mbanza uandala kufiu 
Eie, kimbanda, utiza mu ngi takana, etu, kunu ku 'Alunga, kl kuen<l 
mu kuiza mutu, n'avutuka dingi. Aba luselu luami, lu a ngi fundilw 
nalu ; manii ki uia koko, k'a ku kuatese makutu, exi 'k'ue!e-ku.' O J 
mbanza muene, k'ua mu tangcla-kiu, uxi 'nga ku sange kii ku 'Alu-i 
nga.'" Ua di xib'e. Uxi dingi: "Eie muene, kimbanda, k! ngitena. I 
ku ku bana kudia kunu. Ha uadi kunu, k'utena dingi kuvutuka." 
Kimbanda uxi : " Kiauaba," Uasuluka. 

Ubixila b'akutukila mu kina ni mon' g, uendele n'^. O muhati^'fl 
uaxala ku kanga, u£ne mu ta o menia bu jiku. Kizu' eki utala bUj 
jiku : b'a di bulu mlsula. Kitangana, utala: mutue ua kimbandi 
uatundu. Kimbanda utakula maku ku kanga ; uafomoka ; 
kanga. Ukuata mona mu lukuaku ; ua mu te ku kanga. Moiu 
utala ku dikumbi ; uambuka. Kimbanda uai mu iangu ; uabande, 
Ueza ; ua mu sukula. Mona uatukumuka. Azekele. 

Kimenemene, kimbanda uxi : "Enu, makota a sanzala, tnua np j 
takanene, izenu baba, ngikunde ku ngendele." Makota atena; ua-^ 
kundu ioso, t a mu kundila mbanz' a kuku. Kimbanda uxi : " Ma^ 
hezu. Ngi kuenu kid." Makot'exi: "Kiauaba." Anomona abik?! 
aiadi ; a mu ku. Kimbanda uai'S ku bata die, 

Makota akundila mbanza, exi: "Kimbanda kia di kundu, 1 
'ngendele ku ' Alunga- ngora be. Mbanz' a kuku nga mu sange, ng- 
"hanji ki uafua, mbanza k'fine mu dia, k'fine mu nua; iza, tuie." 
Mbanz' a kuku ua ngi vutuila, uxi "etu kunu, kl kuene m 
mutu, n'avutuka dingi. Luselu luami lulu, ambata-lu, k'a ku monel 
makutu." ' Kiene ki a tu kundila kimbanda. Eie, mbanza, raahezu, 
Luselu lueniulu, lu afundile nalu mbanz' a kuku." Mbanza uxit! 
" Kidi ; luene." 

Ki abange ku iziia, mbanza ii!i udia ; mbanza iu unua. Akuata kill| 
mivu, mbanza uafu. Adidi tambi; iamuangana. 

Mbanza Kitamba kia Xiba mu 'Asanji uaxia mak' i, 

King Kitamba kia Xiba. 


us all." She said again: "He yonder, who (is he)? who is in the 
chain." The doctor said : " He looks like King Kitamba, whom I 
left where I came from." The queen said : " He is King Kitamba. 
He is in the world not any longer ; there lacks how many years, ^'^ 
the chief will die. Thou, doctor, who camest to fetch me, we, here 
in Kalunga, never comes one here to return again. Take my arm- 
ring, that they buried me with ; that when thou goest there, they 
accuse thee not of lying, saying, 'thou wentest not there.' The 
chief himself, do not tell it him, saying, ' I found thee already in 
Kalunga.'" She paused. She said again; "Thou thyself, doctor, 
I cannot give thee to eat here. If thou eatest here, thou canst 
return no more." The doctor said : "Well." He departed. 

He arrives (at the place) where he got into the grave with his 
child, that he went with. The woman, who stayed on earth, kept 
putting water on the fire-place. One day, she looks at the fire-place : 
there are cracks breaking. A while, she looks ; the head of the 
doctor has come out. The doctor throws (his) arms outside; he 
gets out ; he is on ground. He takes the child by the arm ; he sets 
him on ground. The child looks at the sun ; he faints. The doctor 
goes to the bush ; he gathers herbs. He comes ; he washes him. 
The son conges to. They slept. 

In morning, the doctor says : " You, head-men of the town, who 
fetched me, come here that I report where I went." The head-men 
all come ; he reports everything that the head-queen had told him. 
The doctor said: "Finished. Pay me now." The head-men said: 
"Well." They took two slaves; they paid him. The doctor went 
to his home. 

The head-men reported to the chief, saying : " The doctor re- 
ported, saying, ' I went to Kalunga-ngombe's. The chief's wife, 
I found her, said, " Since thou didst die, the chief does not eat, 
does not drink; come, let us go," The queen returned to me, say- 
ing, " We, here, there comes not a person, to return any more. 
This my arm-ring, take it (along), that they see thee not (with) 
lies." ' That is what the doctor reported to us. Thou, king, we have 
spoken. The ring is here, which they buried the queen with." The 
chief said; "Truth; (it is) the same." 

When they spent a few days, the chief, he eats ; the chief, he 
drinks. They spent a few years, the chief died. They wailed the 
funeral ; they scattered. 

King Kitamba kia Xiba in Kasanji left this story. 

Folk~ Tales of Angola, 


Mon' a diiala a mu bakele ngunji kuala^™ lemba difi, ngimji ia~ 
ngombe.**" Akal'l 

Lemba die uafu ; kana ku mu kula.^ Pai a uafu ; kana ku rau 
kula. Nciandu \t joso jafu ; kana mutu uatena ku mu kula. K'ungu- 
nji kuene udima ; uxanga ; utaba. li a mu beta. O ngana j^ ja 
ngunji k'a mu zuika kiraa.*® Uzunga ni makoza, n'ende ni ku di 
didila mu iangu. Uxi : " Ngala mu tala hadi iavulu, mu konda dia 
kukaraba ndandu iami, u ngi kula." Uakal'^. O ki a mu banene 
lemba die ku ngunji, mon' a ndenge, o kiki ueza pesa*^ ia diiala. 
Uene mu kalakala o ubika. 

Kizu' eki, uia ku kilu ; uanjuua nzoji kuma Ngiji iala mu mu 
ambela, ixi: "Mungu mu kimenemene, atu k'ajikula lua,'** di ra^ > 
neke bu tabu. Ima itatu, i usanga-bu, kioso ki A ku uabela, kino- 
mone. Kota o ngonga ; ha o ima iiadi, ndenge." Mon' a diiala 
utukumuka ku kilu: nzoji. Uxingeneka; uxi: "Nzoji, \ nganjoua, 
iende kiebi ? " ™ Ua di xib'l 

Uabange iziia itatu; kia kauana, uanjiua*^ dingi ; Ngiji ixi: 
"Eie, nga Ifu ambclele, ngixi 'mungu mu kimenemene, di meneke 
bu tabu. Kioso ki ^ ku iiabela, k^nomone.' O kiki, mu konda 
diahi k'uele-bu?" Ngiji ia di xib'€. 

Mon' a diiala utukumuka : nzoji. O kuma kuamateka ngoho o 
kukia. Ubalumuka, ene oso kilua ajikula. Ukutuka mu njila ; ubi> 
liila bu tabu. Uemana ku mbandu a menia. Katangana, utala kita 
kia mata kiaia mu kuiza ku tandu a menia. O mazuiu^ a a beteka 
koxi a menia, o ihunji iatalela mu-Iu ; ua di xiba. Utala dingi : ma- , 
kuba aiadi a fazenda ala mu kuiza ku tandu a menia ; asomboka. , 
Katangana dingi, utala : kangonga ka keza ; '*^ kabixila b'emana. 
Kene u^ kemana. U ka kuata ; uvutuka ku bata. Ubixila ku 
mbandu a bata ; uasu kakisasa. Uabeta kangonga ; ua ka sueka 
rau kisata kia 'nzo. Uabokona m'o'nzo; ua di xib'fi. 

Ngana j^ jixi: "Diabu,^ zangula ditemu; uia mu dima. Ki ' 
uzumbuka mu dima, uiza ni kita kia jihunii." Uazangula ditemu; J 


The You7tg Man and the River. 229 


I pledge by his uncle, the pledge of 


A young man was given as : 
an ox.^** They lived on. 

His uncle died ; there is none to redeem him/*' His father died ; 
there is none to redeem him. His relatives all died ; no person was 
able to redeem him. In bondship, there he hoes; he cuts wood; 
he gets water. Now they beat him. His masters of bondship, they 
do not dress him at all. He goes about in rags, to walk and cry to 
himself in the bush. He says : " I am seeing great misery, because 
of lacking a relative of mine, who (can) redeem me." He lived on. 
When his uncle gave him as a pledge, (he was) a child ; but now 
he has become a young man.*^ He keeps on doing (his) slavery 

One day, he goes to sleep ; he dreams a dream, that the River is 
speaking to him, saying: "To-morrow in morning, (when) the peo- 
ple have not opened yet,*** be early at the landing. Three things, 
that thou shalt find there, whichever pleases thee, take. The best 
(is) the ngonga-basket ;^ as to the other two things, (they are) in- 
ferior." The young man awakes from sleep: (it is) a dream. He 
thinks, says: "The dream, that I dreamt, it meant what?"** He 
kept quiet. 

He spent three days ; on the fourth, he dreamt again, the River 
saying: "Thou, I have told thee, saying, 'to-morrow in the morn- 
ing, be early at the landing. The thing that pleases thee, take.' 
Now, because of what didst thou not go there .' " The River 

The young man awakes : a dream. Outside it was just beginning 
to dawn. He gets up ; they all have not yet opened. He enters the 
road; arrives at the landing. He stands at the side of the water. 
A moment, he sees a bundle of guns that is coming on top of the 
water. The muzzles^ are downward under the water, the butt- 
ends are looking upwards ; he keeps quiet. He looks again ; two 
bales of cotton cloth are coming on top of the water; they pass by. 
A moment again, he looks : a small basket is coming ; "^ it arrives 
where he stands. It also stands (still). He takes it; returns home. 
He arrived at the side of the house ; he cut a small twig. He struck 
the basket ; he hid it in the grass-wall of the house. He went into 
the house ; kept quiet. 

His masters said r " Devil,*"* take up the hoe ; go to till. When 
thou leavest the tilling, thou shalt come with a bundle of fire-sticks," 

230 Folk- Tales of Angola. 

uai ku mabia. Uadimi; uazumbuka. Uaxanga ; uakutu, Uaj 
Rgula; ubixUa bu bata, Uatula jihunii; ua di xiba; uazekele. 

Kimenemene, uxi : "Ngitala hanji moxi a ngonga." U i jikulaa 
jipelu joso muene mu jala. Uajika ding! ; uabake. Uai mu xangaM 
ueza, uatula. Exi : " Nd^ bu tabu." Uai, uatabe; ueza, uatula 
Kutnbi diafu ; uzeka. Uanjiua ala mu mu idika o mix! ia umbanda^ 
exi : " Ki uia mu saka mabaxi a nganji, o mix! \t kinganji. Uoso uai 
ni Mila,^' muxi u6 ua kinganji. O umbanda ua jisoba, u u bangs 
kinganji ni kinganji" Adixiba; muene utukumuka : nzojl 

Ubalumuka ; uai mu mabia Uakalakala : ueza ku bata. Uazeki 
izua iiadi. Bu sanzala b'eza atu aiadi, ala mu sola kimbanda. MuenQ^ 
uala m'o'nzo, atu aiadi ala mu zuela ni ngana ifi ia ngunji. 

Ngana i^ uxi ; " Etu baba, kl b'ene kimbanda. Ndenu kisotienui 
kuengi" Muene, mon' a diiala, utubuka m'o'nzo; uibula atu aiad^l 
uxi: "Ngana, uhaxi uahi, u akata mueza mu sotela o kimbanda?" 
Atu aiadi exi : " Uhaxi, ui u sanga eie muene." Uxi : " Ngi bani-J 
eiiu mukolomono." Exi: " Mukolomono kikuxi ? " Muene uxi::l 
"Pesa."^^ Exi: "Tuaxikina." A mu bana o pesa. O ngana iAl 
ia ungunji uxi: "lu ua di metena. Eie muene, hanji ki tunnel 
adi,*^ o muxi ua dibuka k'ua u iji ;^ umbanda ua kusaka o haxi, J 
u u sanga kuebi?" Muene uxi: "Ngana, ngafikisa ngoho," 
ngana ifi ia ngunji uambela atu aiadi, uxi: "Ha k'a u tena** kil 
mu betienu ; mukonda ua di metena." Akatuka n'e ; abixila kuj 
bata, ku ala o haxi. 

Ambela o haxi, exi: "Kimbanda, tueza nakiu." Muene, kimbafi 
nda, uatale o haxi, uxi: "Ngu mu tena ku mu saka." Uakuata| 
k'umbanda iziia ioso. Boso b'a mu kambe, a mu idika ku kilu. 
makuinii aiadi a kizua haxi ieluka. Kimbanda uxi: "Haxi ia dil 
sanze kid ; ngi kuenu, ngii'ami." Exi : " Kikue kid kikuxi ,' " Uxi;] 
"Seseme ia ngombe." Axikina; mukonda o imbanda ioso ia mitfl 
lembuele, muene ua mu tena. A mu ku ; uvutuka ku bata di^ 

Usanga ngana iS ia ungunji Ngana ifi u mu ibula, uxi : " Umba- 1 
nda uotena i " Uxi : " Ngotena ; haxi ieluka ; a ngi ku seseme ia I 
ngombe." Ngana i& uxi: " Kiauaba." Uatambula seseme i£ ia| 
ngombe. Akal'A ku iziia. 

Kueza dingi atu mu kenga kimbanda. Uai n'S; uasake ; a mu| 
futu dingi seseme ia ngombe. Ueza ku bata ; uafumana kii ixi ioso, J 
Exi : " Muene kimbanda kia kidi." 

The Young Man and the River. 231 

He took up the hoe ; he went to the fields. He hoed ; he left 
(hoeing). He cut wood ; he bound (it). He took (it) up; he arrived 
at home. He laid down the fire-sticks ; kept quiet ; slept. 

Morning, he says: "I will look first inside of the basket." He 
opens it: medicine-things all complete are in it. He closed it 
again; laid it aside. He went to cut wood; came, laid (it) down. 
They say : " Go to the landing." He went, bailed ; came, set down. 
The sun died ; he goes to sleep. He dreams (that) they are show- 
ing him the plants of medicine, saying, "When thou goest to cure 
such diseases, the plants are such. Whoever has sores, his plant is 
such a one. The medicine of chiefs, thou shalt make it this way 
and this way." They are silent ; he wakes up: a dream. 

He gets up ; goes to the fields. He has worked ; has come home. 
He slept two days. In village, there have come two persons who 
are seeking a doctor. He is in the house, the two persons are 
speaking with his master of bondship. 

His master says : " We, here, there is not a doctor. Go ye, and 
seek elsewhere." He, the young man, goes out of the house; asks 
the two men, saying: "Gentlemen, which sickness is ailing (him) 
for whom you come to seek a doctor ? " The two men said : " The 
sickness, thou shalt find it thyself." He says : " Ye give me the 
calling-fee." They say: "The fee is how much?" He said: 
"A piece."'®^ Theysaid: "We agree." They give him the piece. 
His master of bondship said: "This (one) is presumptuous. Thou 
indeed, ever since we are two,^ the plant of the thread-worm thou 
knowest it not;™ the medicine to cure the sick man, where wilt 
thou find it .' " He said : " Master, I am learning only." His mas- 
ter of bondship told the two men, saying : " If he does not master 
\x.^ beat him; because he was presumptuous." They started with 
him ; they arrived at house where was the patient. 

They tell the patient, saying : " The doctor, we have come with 
him." He, the doctor, looked at the patient, said: "I can cure 
him." He begins to doctor every day. Where it fails him, he is 
shown in sleep. In twenty days, the patient is safe. The doctor 
says : " The patient is already welt ; pay me, that I may go." They 
say: "Thy pay, how much?" Says he: "A heifer." They agree, 
because all the doctors had given him up, (but) he mastered him. 
They paid him ; he returned to his home. 

He finds his master of bondship. His master asks him, saying: 
"The medicine, couldst thou (do) it?" Says he: "I could; the 
patient is cured; they paid me a heifer." His master says: "All 
right." He took his heifer. They lived on some days. 

There came again people to seek a doctor. He went with them ; 
he cured; they paid him again a heifer. He came home; now he 
is famous (in) all the land. They say : "He is a doctor of truth. 

232 Folk" Tales 0/ Angola. 

Uabange mivu itatu; uala kid mu ngombe jisamanu. Uxinge- 
neka, uxi : '' Ngi di kula kid." Uibula ngana id ia ungunji, uxi : 
** Ngamesena ngii'ami kuoso ku ngamono ; ngi di kula kikiud ? " 
Ngana i6 uxi : " Beka mama jitatu ja ngombe." ** Ua mu bana-jiu ; 
uatundu-bu. Uai ixi id iengi ia mu uabela. Uatungu; uasakana; 
uakal'd mu banga maumbanda. Mu mivu isamanu uala ni kibanga 
kia jingombe javulu ; ueza kinjenge. 

Mukuetu, a mu bakele ungunji, ha ukala mu tala hadi iavulu, 
Ngiji ia mu bele umbanda. lu uakalakelele o jingombe ; ua di ku- 
dile ; uakitukile kid mutu uonene, uafumana. '' Unjenge uatundile 
m'umbanda." Mu kizua kia lelu, kiaxalela kid sabu : 

" Dim*d ! ni bu mulolo ; 
Zuel*^ ! ni bu kisuke ; 
Ndenge utudika b'asoko." **^ 

Erne ngateletele misoso ni misoso, ha muevu, hudi! Mu kanu 
muaxala dimi ni mazu.^ Uaxangene, ukuta ; uadimine ; uzumbuka. 
Uejile o kuenda, uila: "ngii'aml"^ Mahezu enu. 


" Azokela mu Mtumba ; mbangi, 
Tu ji kuatela bu madimi." «» 

Kingungu a Njfla uazangula uta, uxi : " Ngiia mu loza." Uabixila 
mu muxitu; uala mu zomba o jinzamba. Ua ji zukama; ualozo 
nzamba imoxi ; iabu boxi. 

O Ngundu a Ndala uevu o uta ua Kingungu a Njila. Uala mu 
tala : '* Nanii ualozo kuku } " Uabixila b'ala o nzamba ia Kingungu 
a Njila. Muene ud ualozo-ko, uxi : '' Nzamba iami." 

Kingungu a Njila ueza ; uxi : " Nzamba iami i{ii ; ua ngi sange 
naiu. Eie, palahi uzuela, uxi, ' nzamba iami ' }'' Ha a di kuata 
jimvunda ja nzamba. Exi: "Tuie ku bata, tuakafunde!" 

Kingungu a Njila uai ku nganji ; uaxitala. Exana Ngundu a 
Ndala, exi: "Fundenu." Kingungu a Njila uafundu mu ajibila o 
nzamba. O Ngundu a Ndala uafundu ud. O nganji uxi : " Milo- 
nga,^^ ngi i batula kiebi } Ki iala mbangi, uamono muoso uazuela 


Kingunga a Njila and Ngundu a Ndala. 


He spent three years; he is already at six cattle. He considers, 
says: "I will redeem myself now." He asks his master of bond- 
ship, saying : " I want to go wherever I choose ; I shall redeem myself 
for how much?" His master said: "Bring three mother cows.""* 
He gave him them ; he left there. He went to another country 
that pleased him. He built; married; lived on, practising medicine. 
In six years he has a herd of many cattle ; he has come to be a rich 

Our friend, who had been put in bondship, and had to see much 
misery, River gave to him medicine. He earned the cattle ; he 
redeemed himself ; he soon became a great man, celebrated. " Wealth 
came from medicine." In the day of to-day, it has become already a 
proverb : 

" Htw on ! even to the tree ; 
Speak on ! even to the end; 
A youth must stretch as high as he can reach." ^ 

I have told stories and stories ; if you have heard, hush ! In 
mouth there remain tongue and teeth.''* He who has cut wood, 
binds; he who has done hoeing, leaves work. He who came to go, 
says, "I am going." ^ Finished, 



"They quarrelled in the bush ; witnesses, 
We get them from (their) tongues." ■" 

Kingungu a Njila took up (his) gun, saying : " I will go a-shoot- 
ing." He arrived in forest ; he is stalking the elephants. He ap- 
proached them ; he shot one elephant ; it fell on ground. 

Ngundu a Ndala heard the gun of Kingungu a Njila. He is look- 
ing, "Who has shot here?" He arrives where is the elephant of 
Kingungu a Njila. He too shot (it) again, saying: "The elephant 
(is) mine." 

Kingungu a Njila came; said: "This (is) my elephant; thou 
foundest me with it Thou, why speakest thou, saying ' the elephant 
is mine ' ? " Then they begin a quarrel about the elephant. They 
say : " Let us go home ; there let us plead ! " 

Kingungu a Njila went to So and So ; he accused. They call 
Ngundu a Ndala ; they say : " Plead ye." Kingungu a Njila ex- 
plained how he killed the elephant. Ngundu a Ndala pleaded too. 
So and So said : " The case, how shall I judge it ? There is no wit- 

234 Folk^ Tales of Angola. 

o kidi ni muoso uazuela o makutu." Uxi : '' Ndenu ku bata. Milo- 
nga, mungu ngi i batula ; mukonda muhatu ami k'ala-bu." Amua- 
ngana. Kumbi diatoloka. 

Kingungu a Njfia uai bu nzamba id ; o Ngundu a Ndala ueza u£. 
O Kingungu a Njfla uakuata mu dila, uxi: "Nza — nzamba ifii, 
nzamba iami ! " O Ngundu a Ndala ud uakuata mu dila, uxi : 
"Nzamba iiii, nzamba iami! Nzamba iiii, nzamba iami!"^^ Uadi- 
dile uola imoxi. Uatundu-ku. 

Kingungu a Njfla uakuata mu dila: " Nzamba iiii, nzamba iami I 
Nzamba iiii, nzamba iami ! " Uazekele beniobo ni kudila. 

Kimenemene kiaki. A exana : " Zenu kid mu funda." O Kingu- 
ngu a Njfla uafundu mu ene, mu afundile mazd. O Ngundu a Ndala 
uafundu makutu. O nganji uibula o jipunga, uxi : '' Enu, muazekele 
ni Kingungu a Njfla, ni Ngundu a Ndala, lelu nanii uazekele ni 
kudila kate kuaki?" O jipunga jixi: " Kingungu a Njfla uazekele 
ni kudila. O Ngundu a Ndala mazd uadidi uola imoxi." 

O nganji uxi : " Kingungu a Njfla uandala kulunga." Eza kii 
mu batula o milonga. O nganji uxi : " Eie, Kingungu a Njfla ualu* 
ngu ; eie, Ngundu a Ndala uabele. Mukuenu uamesenene ku mu 
tambula ngoho o nzamba id." 

Bene, bu tua u ivila. Mahezu. 


Muadiakimi ua diiala uexile ni mon' d ua muhatu umoxi, jina did 
nga Samba. Mon' 6, ndumba dia mala dia mu mesene. Pai & 
k'axikand ku mu bana. Ki buiza diiala, pai & u mu binga mb&mbi ia 
mueniu. Mala moso muene, mamesenene mon' d, anga ma di tuna, 
kuma : " O mbdmbi ia mueniu, kf tu i monetu." 

Kizua kimoxi, butukuluka mala maiadi, exi : '' Tueza kui muadi- 
akimi, uavua mon' d nga Samba." Muadiakimi anga utunda, ang^ a 
di menekena n'd. Uebudisa se : " Inii i nuandala ? " Umoxi ang^ 
u mu ambela : " Ngeza kubinga mon'i, nga mu mesena." Usakukila 
mukud; u mu ibudisa ud ia mu beka. Mukui anga u mu ambela 
kuma : " Ngeza mu kubinga mon'd ; nga mu mesena ukala muku*a- 
valu kami." 

Kuala o pai i kuma: "O muhatu umoxi. Nueza ku mu binga 

Two Men, One Woman. 


ness who saw which one spoke the truth and which one spoke un- 
truth." Says: "Go ye home. The case, to-morrow I shall decide 
it ; because ray wife is not here," They separate ; the sun goes 

Kingungu a Njila went to his elephant; Ngundu a Ndala came 
too. Kingungu a Njila begins to cry, saying : " This, this elephant 
(is) my elephant!" Ngungu a Ndala too begins to cry, saying: 
"This elephant (is) my elephant! This elephant (is) my ele- 
phant ! " ^ He cried one hour. He went away. 

Kingungu a Njila still kept on crying: "This elephant (is) my 
elephant ! This elephant (is) ray elephant ! " He laid (all night) 
there crying. 

The morning shone. They call them : " Come now to plead." 
Kingungu a Njila pleaded the same as he pleaded yesterday. 
Ngundu a Ndala pleaded falsely. So and So asks the messengers, 
saying : " You, who stayed over night with Kingungu a Njila and 
Ngundu a Ndala, now who laid all night crying until dawn ? " The 
messengers said ; " Kingungu a Njila, he laid all night crying. 
Ngundu a Ndala yesterday cried one hour," 

So and So says : " Kingungu a Njila is going to win." They have 
come to decide the case. So and So says: "Thou, Kingungu a 
Njila art right ; thou, Ngundu a Ndala art wrong. The other wanted 
to take wrongly his elephant." 

Thus far, that we have heard it. The end. 


An elderly man had one daughter; her name (was) nga Samba, 
This daughter, a number of men wanted her. Her father would not 
give her. When there comes a man, her father demands of him a 
living deer. The men, each and all, who wanted his daughter, then 
they refuse, saying : " The living deer, we cannot get it," 

One day, there appear two men, saying : " We have come to the 
old man who owns a daughter, nga Samba," The man then comes 
out, and they greet each other. He asks them, saying : " What is 
it you wish .' " One of them says to him : " I have come to ask for 
thy daughter, whom I want," He turns to the other; he asks him 
also what brought him. The other tells him, saying : " I have come 
to ask for thy daughter ; I want her, (that) she be my consort," 

Then her father says : " The girl is one. You have come to ask 


Folk-Tales of Angola. 

kiiadi kienu. Eme-ze ngu raukua-mona umoxi ua muhatu ; ng« 
niami ni ana kiiadj. Uoso u^ ngi bckcia o mb4mbi ia muenji^ 
muene ngu mu ba raon' ami." Anga ai' k. 

O mu njila, rau akexile mu kuendela, anga umoxi uruela kumad 
"Mungu, ngisota o mbambi ia mueniu mu miixitu." Kuala u 
kuS : " Eme uami, mungu ngiia mu sola o mbimbi. Etu mungi 
tutakana bebi, pala kuia mu sota o mbambi ? " Muku4 anga u mi* 
ambela: "Mungu tutakana bu muxixi*^ ua kanga." Anga ai' A J 
kala mutu ku bata di$. Anga azeka. 

Mu 'amenemenc, abalumuka, azuata, ni jinjangu '}&.; anga aia mis 
takana pala kusota o mbambi ia mueniu. Ki a di sangelc, anga a 
katd mu muxitu. 

Atakana ni mbimbi; amateka ku i kaia. Umoxi uakaie, uabuilad 
k'atene dingi kulenga. Uixi : " O muhatu 6 u ngi dia o mueniu.] 
Ngimona paxi mu konda dia muhetu ? Ki ngu mu beka ku bata, se ' 
ufua, ngasota uengi .' Nguami kulenga dingi kukuata mbdmbi ia. 
mueniu. Erne nuka nga ki muene, muhatu a mu lemba mbdmbi ia 
Ngikinga mukuctu, se ualembua, ni tui'ctu." 

Ki abange kitangana, umona mukufl, \6 uiza ni mbimbi uekutu. 
Ki azuba ku mu sueta, uixi : " Moso, mbilmbi ua i kuata muene ? '* 
Kuala mukucl: " Ngekuata. Muhatu mueni6 ua ngi uabela kinen& 
Andaxi ^ ngajozeka mu muxitu, dikue *•* ku i ambula ku i kuata." 

Anga ai' k ku^i muadiakimi, uavuala o mon' a muhatu. A mu bekela.1 
o mbSrabi. Kuala o muadiakimi: "O mbSmbi, kalenu naiu; nudi&| 
hauji. Tute-ke o maka," Anga utuma ku a lambeia o kudia. 

O ki azubile o kudia, muadiakimi 6, uavuala mon' h ua mubatu^fl 
anga uixana adiakimi kiuana, anga u a ambela, uixi : " Eme ngenel 
ni mona a muhatu ; ngavualami mona ua diiala. Eme ngabinda^l 
mena holonie ia rabote, iauaba o muxima. lene nganobingila"'^ OlI 
mbdmbi ia mueniu. O jingan' eji maza cjile, kiiadi kiS, mu bingal 
men' ami ; anga ng' a ambela kuma ' eme ngu mukua-mona umoxi u 
muhatu; o uoso ua mu mesena, a ngi bekele o mbSmbi ia mueniu.*! 
Lelu \k eza naiu. Ejile kiiadi mu binga o muhatu; umoxi ngA^ 
uabeka o mbAmbi. O uamukuA, inii ia mu bangesa k'ezd ni mbambi f\ 
Enu, nu adiakimi ni akuetu, enu muene nga nu bana mon' ami \ 
muhatu. Solenu o holome ietu bu kiiadi aba." 

Adiakimi, id ebudisa o jingan' eji jiiadi ja mala, exi : "O mazi^v 
nuejile mu binga o muhatu, kiiadi kienu; o lelu, umoxi ueza I 
mbambi ; o uamukuS, inii ia mu bangesa k'ez5 naiu t" 

Kuala jingan' eji jiiadi ja mala, exi: "Tuendele mu muxitu rai^ 
sota o jimbambi, kiiadi kietu, anga tu ji mona. O mukuetu uakaiel& 

Two Merit One Woman. 237 

her, two of you. I now am possessor of one daughter (only) ; I have 
not two children. He, who brings me the living deer; the same, I 
will give him my daughter." And they go away. 

On the road, on which they were walking, one speaks, saying : " To- 
morrow, I will seek the living deer in the forest." Then the other: 
" I too, to-morrow I will go to seek the deer. Where shall we meet 
to-morrow, to go and seek the deer.'" The other then says to him : 
"To-morrow we will meet at the muxixi-tree,*^ outside {the forest)." 
And they go, each one to his home. And they sleep. 

In early morning, they rise, dress, with their machetes ; and they 
go to meet for seeking the living deer. When they found each 
other, then they go until (they are) in the forest. 

They come across a deer ; they hegin to pursue it. One pursued, 
got tired; he cannot run anymore. Says: " That woman will de- 
stroy my life. Shall I suffer distress because of a woman? If I 
bring her home, if she dies, would I seek another ? I will not run 
again to catch a living deer. I never saw it, (that) a girl was wooed 
(with) a living deer, I will await my comrade, whether he gives up, 
that we may go." 

When he had spent a while, he sees the other, who comes with 
a deer bound. When he had completed approaching, he says : 
" Friend, the deer, didst thou catch it indeed .' " Then the other : 
"I caught it. That girl delights me much. Rather I would sleep 
in forest, than to fail to catch it." 

And they go to the man, who begat the young woman. They 
bring him the deer. Then the old man: "The deer, keep ye it; 
eat, please. Directly we will talk the matter over," And he orders 
to cook the food for them. 

When they had done eating, this old man, who begat his daugh- 
ter, then calls four old men, and says to them, saying: "I have one 
daughter ; I did not beget a son. I need a good son-in-law, gentle 
of heart. Therefore I always demand a living deer. These gentle- 
men came yesterday, two of them, to ask for my daughter, and I 
told them saying 'I am possessor of one daughter; he who wants 
her let him bring me a living deer.' To-day these have come with 
it. They two came to ask for the girl ; one only brought the deer. 
The other, what has moved him, that he did not come with a deer? 
You, aged men and neighbors, to you indeed I have given my daugh- 
ter. Choose ye our son-in-law among these two." 

The aged men, they ask these two gentlemen, saying : " Yester- 
day you came to ask for the girl, two of you ; to-day, one came with 
the deer ; the other, what has caused him not to come with it ?" 

Then these two gentlemen said: "We went into the forest to 
seek deers, both of us, and we saw them. My comrade pursued and 

238 Folk -Tales of Angola. 

anga ulembua ; erne, o mon* enu ua ngi uabela kinene, ni ku muxima, 
anga ngikaia o mb&mbi kat6 buoso bu iabuididile. Anga ngi i kuata ; 
ngi i kuta ; anga ngisanga mukuetu bu abuidila. Mukuetu 16 ueza 
ng6 ku ngi beka." 

Kuala adiakimi id exi : " Eie, ngana, ualembuele o mb&mbi, kituxi 
kianii kiobangesele kulembua o kuata o mbimbi, se mon' etu ua mu 
mesena?" ''Eme nuka ngamuene, muhatu a mu lemba mb&mbL 
Ngendele ni mukuetu mu sota o mbimbi, xila ngajo ku i kuata. O 
ki ngamuene kulenga kiavulu, ngixi ' kana ; muhatu 6 u ngi dia o 
mueniu. Ahatu avulu i.* Anga ngixikam' ami kukinga mukuetu, 
se ulembua o kukaia o mbimbi, n' eze ni tui'etu. Ngimona mu- 
kuetu ualokuiza ni mbimbi uekutu. Eme ngeza ng6 ku mu beka. 
Kt ngezami dingi kud mon' enu." 

Kuala adiakimi : ^'Eie, ualembuele o kukuata o mbimbi, eie muene 
u holome etu. O ngan' 6, uakuata o mbimbi, aie naiu, ^kedi'd anga 
^kesumbis'd; mukonda mukua-muxima uonene. Se uamesena ku- 
jiba, lelu ujiba; k'evud mutu u mu bazela, anga u mu bana milongi. 
O mon' etu, se tua mu bana nd, n'ate kituxi, o ki ondo ku mu beta, 
k'evu6 mutu u mu bingila. Nguetu n6 ; ai'& O ngan' 6, ualembua 
o mbimbi, muene holome etu ; mukonda, o mon' etu ki andota ki- 
tuxi, o ki tuiza ku mu zokelela, muene u tu ivua. Anga se uexile 
ni njinda iavulu, o ki a tu mona, njinda i mu bua. Muene holome 
etu ia mbote, tua mu mono." 


Kizua kimoxi, m' usuku, ukouakimi ni holome d exile bu kanga 
mu sungila. O kitombe kiavudile, anga ukouakimi imana bu axika- 
mene, uixi : '^ Holome ami, ndoko tuizeke etu ! Kuala kitombe kia 
kifefetel' 6 disu-badi." ^ O holome 6 anga uxala ni jisonii, kuma 
uafile o disu dimoxi ; anga u di xib'^. 

O kizda kimoxi, ki ejile o dieji, akala dingi mu sungila bu kanga, 
n*o*kouakimi ni holome. O holome anga uambela ukou' 6 : " Muadi 
6, ndoko tu^zeke etu ; mukonda kuala dieji dia dibala t^l di tu banga 
kiaiiba bu kanga, bu tuala." ®® 

A Faiher-in-Law and his Son-in-Law. 


gave up ; I, your daughter charmed me much, even to the heart, and 
1 pursued the deer till it gave in. And I caught it ; I bound it ; and 
joined my comrade where he got tired. My comrade, he came only 
to accompany me." 

Then the aged men say : " Thou, sir, who gavest up the deer, 
what crime caused thee to get tired of catching the deer, if thou 
didst want our daughter.'" "I never saw, that they wooed a girl 
(with) a deer. I went with my comrade to seek a deer, perhaps I 
might catch it. When I saw the great running, I said 'No, that 
woman will cost my life. Women are plentiful.' And I sat down 
to await my comrade, (to see) whether he would give up chasing the 
deer, and come, so that we might go. I saw my companion coming 
with the deer bound. I have only come to accompany him. I have 
not come again to your daughter." 

Then the aged men: "Thou, who gavest up catching the deer, 
thou art our son-in-law. This gentleman, who caught the deer, he 
may go with it ; he may eat it or may sell it ; for he is a man of 
great heart. If he wants to kill, he kills at once ; he does not listen 
to one who scolds him, or gives him advice. Our daughter, if we 
gave her to htm, and she did wrong, when he would beat her, he 
would not hear (one) who entreats for her. We do not want him ; 
let him go. This gentleman, who gave up the deer, he (is) our son- 
in-law ; because, our daughter, when she does wrong, when we come 
to pacify him, he will listen to us. Although he were in great anger, 
when he sees us, his anger will cease. He is our good son-in-law, 
whom we have chosen." 


One day at night, a father-in-law and his son-in-law were outside 
spending the evening. The darkness grew great and the father-in- 
law stood up whence he sat, saying : " My son-in-law, let us go to 
sleep 1 There is a darkness like the gloom of a blind eye."^** His 
son-in-law then remained with shame, for he was dead of one eye ; 
but he kept quiet. 

One day, when moonshine had come, they are again gossiping 
outside, both the father-in-law and the son-in-law. The son-in-law 
then tells his father-in-law : " O sir, let us go to sleep ; for there is 
a moonlight of bald-head shine l^*"* that will do us harm outside, 
where we are." 

240 Folk- Tales of Angola. 

O'kouakimi anga ui'^ mu o'nzo i& Ngu6 dingi ku di xalesa 
mbote ni holome L Holome S ud anga ui'S m'o'nzo id. 

Mu izua itatu, o'kouakimi uixana adiakimi kisamanu, ni muene 
sambuadi. Uixi : '' Erne ngamesena ku ng' ivila malebu, m' a ngi 
bele holome ami.*' Adiakimi anga atuma kuixana o holome. O 
ki ejile, ukouakimi anga uzuela: "Enu, jingana, anokuamba kiki 
*b*ala musumbe,'*® k'utele-bu hasa.' Aba, holome ami, kizda ki- 
moxi, tuala bu kanga mu sungila, uamono dieji diatu, ngu§ ku ng' 
ambela kuma ' ndoko, tu^zeke etu ; ' u ng' ambela ni muxima ua ku 
ng' amba, uixi ' kuala dieji dia dibala te ! ndoko tu^zeke etu, ukou' 
ami ; mukonda o dieji edi di tu banga kiaiiba.' Andd, kat6 ni lelu 
akale d ni mon' ami ; suke eme ki ngi kamba diai-d, mu malebu m' a 
ngi bana. Eme ngi mukua-dibala ; uazuela 'dibala t6!' K' eme 
ami ua ngi xingi ? lene nga di tunina o ukamba ni muene." 

Kuala o holome : '^ Eme ngajo ki ambami, se ukou' ami k'adia- 
ngedid ku ngi xing* eme. O kizua kimoxi, mu kitombe, tuala bu 
kanga mu sungila, o'kou' ami ua ng' ambelele uixi: 'ndoko, tu4ze- 
ke etu ; mukonda kuala kitombe kia kifefetel' 6 disu-badi.' Eme 
ngafu o disu dimoxi; k'a ngi xingiami kienieki, enu jingana?" 
''Kidi ; uoxingile. Ai ! o holome 6, uafu o disu dimoxi, uiza kuamba 
o dizu' edi mu kitombe ! Se muene uazuelele o dieji dia dibala t6, 
uavutuila i uadiangele ku mu amba. Kiki, kt nukale mu imguma, 
ni holome ni ukouakimi. Eie, ukouakimi, k'ueni6 mon' a diiala ; 
mon' 6 ua diiala holome 6. E* ®^^ muene uadiangele ku mu xinga ; 
muene \6 uavutuila ud. Kalenu nu makamba. O mak' ama, kt nuie 
namu ; katulenu-mu ku muxima. Mukonda eie, u muadiakimi, uatua- 
menena ; o ndenge, \6 uovutuila. Nguetu ku di zemba mu konda 
dia im' eii. Bekenu ualende; tunue. Nguetu maka maiiba kala 
momo. Eie muene ua ki ambe 'bu ala musumbe, k' utele-bu hasa.' 
Uejfa kuma o holome h. uafu o disu ; ua mu ta-bu; o lelu, ki ovu- 
tuila, kicLkala kituxi } " 

Ene anga axala mu ukamba, ni holome n'o'kouakimi. 

A Father-in^Law and his Son-tn-Law. 


The father-in-law then goes into his house. He will no more wish 
good-by nicely to his son-in-law. His son-in-law also then goes 
away into his house. 

In three days, the father-in-law calls six aged men, seven with 
himself. Says : " I want to be heard about the insult, which ray 
son-in-law gave me," The aged men then send to call the son-in- 
law. When he came, the father-in-law then spake : " You, gentle- 
men, they are wont to say this (proverb), ' Where is a bought one, do 
not there refer to H." But, my son-in-law, one day, wc were outside 
spending the night, he sees the moonlight set in, he will not speak 
to me, saying, ' let us go to sleep ;' he speaks to me, with a heart to 
offend me, saying, ' there is a moonlight of bald-head shine ! let us 
go to sleep, my father-in-law, for this moonlight, it will do us harm.' 
Therefore, until to-day let him be with my daughter; but I am not 
his friend, because of insults which he gave me. I am bald-headed, 
he said ' bald-head shine.' Me, did he not insult me ? Therefore I 
reject the friendship with him." 

Then the son-in-law : " I would not have said it, if my father-in- 
taw had not been first in insulting mc. One day, after dark, we are 
outside gossiping, my father-in-law told me, saying : ' Come let us 
go to sleep ; for there is a darkness as the gloom of a blind eye,' I 
am dead of one eye ; did he not insult me thus, you gentlemen ? " 
"Truth; he insulted thee. Why! thy son-in-law, who is dead of 
one eye, thou comest to say this saying,about the darkness ! If he 
said the moonlight of bald-head shine! he returned what thou be- 
gannest to tell him. Thus be not in enmity, both son-in-law and 
father-in-law. Thou, father-in-law, hast no son ; thy son, (it) is thy 
son-in-law. Thou thyself wast first in offending him ; he then re- 
torted to thee also. Be ye friends. This affair, do not go away with 
it; take it out of (your) heart. Because thou, the aged, wast the 
first, the younger he paid thee back. We will not hate each other 
because of these things. Bring rum ; let us drink. We will have 
no bad words like those. Thou thyself hast said it, ' Where is a 
bought one, do not refer to it.' Thou knewest that thy son-in-law is 
one-eyed ; thou didst refer to it ; now when he pays it back, shall it 
be a crime?" 

They then remained in friendship, both the son-in-law and the 

242 Folk^Tales of Angola. 



Mon* a diiala uakatukile mu njila ; ubixila mu kaxi kia njila. 
Usanga kabolongonio ^^ ka mutue ua mutu. Ene oso toe mu ka 
somboka beniaba. O muene, ki abixila-bu, u ka beta mbamba, uxi : 
" Eie, kutoba kua ku di." Kabolongonio kexi : " Erne, kutoba kua 
ng^ di ; eie, hadia kudimuka ku ku dia." Mon' a diiala uxi : " Nga 
di uana kisuma; ku ngejile kuia, ngivutuka-ku kid. O mutue ua 
mutu ua ngi zuelela ! " 

Ha uvutuka ; ubixila ku bata. Usanga aku& n'adiakimi, uxi : 
'' Enu, jingana, nga di uana kisuma." Adiakimi exi : " Kisuma kia- 
hi?" Uxi: "O mutue ua mutu ua ngi zuelela" Mundu exi: 
''Ial'6, uatange makutu. Etu ene oso, bene bu tutoe mu kuso- 
mboka o mutue. Kiliia tu u ivua ki uzuela; eie, mutue ua ku 
zuelela kiebi.^" Muene uxi: "Tui'enu. Ki ngi u beta mbamba^ 
ha k! uzuela, eme, ngi batulienu mutue." Exi : " Kiauaba." 

Mundu akatuka n'6; abixila bu kididi ; a u®^ sange. Mon' a 
diiala ua u beta mbamba : " Kutoba kua ku di." Mutue ua di xib'& 
Ua u beta dingi lua kaiadi, uxi : '' Kutoba kua ku dL" Mutue ua di 
xib'& Mundu exi : '' lal'^ ! uatange makutu." A mu batula mutue. 
Ki azuba ku mu batula, kabolongonio kexi : " Eme, kutoba kua ngi 
dia ; eie, unjimu ua ku jiba" Mundu exi : '' Manii, tua mu jiba 
ngoho; mutue ua mutu uazuela" 

O mon* a diiala uasangele mutue ua mutu, ha u u beta, uxi: 
"Kutoba kua ku di." O mutue ua mutu uxi: "Eie, hadia kudi- 
muka ku ku dia." O unjimu ni uoua, ioso iasokela O mon' a 
diiala, unjimu ud ua mu dia 




Mala aiadi, njungu ni mumbundu, a di kuatele jipata. 

O njungu ixi : "Eme, m'o'nzo iami, kt muakambe kima lene 
ioso ngala naiu." Mumbundu uxi : " Makutu ! m'o*nzo id, ngikenga- 
mu kima, ki ngi ki mono." Njungu uxi : " Enu, ambundu, muaka- 
mbe o ima ioso ; eme ki ngikenga kima" 

TSie White Man and ike Negro. 


A young man started on a journey ; he arrived in middle of the 
path. He finds a skull of the head of a person. They all used to 
pass it by there. But he, when he arrived there, he struck it (with) 
staff, saying : "Thou, foolishness has killed thee." The skull said: 
" I, foolishness has killed me ; thou, soon smartness shall kill thee."' 
The young man said : " I have met an omen ; where I was to go, I 
will (not go, but) return hence at once. The head of a person has 
spoken to me ! " 

And he returned ; arrived at home. He finds others, old men, 
says : " You, gentlemen, I have met an ominous wonder." The old 
men said : " What omen .' " He says : " The head of a person has 
spoken to me." The people say: "O man, thou hast told a lie. 
We all of us, at same place we are wont to pass by the head. We 
never yet heard it speak ; how has the head spoken to thee .'" He 
said : " Let us go. When I beat it (with) staff, if it does not speak, 
I, cut off ray head." They say : " All right." 

The crowd starts with him ; they arrive at the place ; they found 
it The young man beat it (with) his staff : " Foolishness has killed 
thee." The head kept silent. He beat it again, the second time, 
saying: "Foolishness has killed thee." The head kept silent. The 
crowd say : " O man ! thou didst tell a lie." They cut off his head. 
When they finished cutting it off, the skull said : " I, foolishness has 
killed me ; thou, smartness has killed thee." The people said : 
"Why, we killed him unjustly ; the head of a person has spoken." 

The young man found the head of a person, and he beat it, say- 
ing : " Foolishness has killed thee." The head of the person said : 
"Thou, soon smartness shall kill thee." Wits and fooUshness, all 
are equal, The young man, his wits killed him. 




Two men, a white man and a negro, had a discussion. 

The white man said : " I, in my house there is lacking nothing. 
I have all (things)." The negro said : " Untruth ! In thy house, I 
look for a thing, I do not find it." The white man said: "You, 

■ negroe 

negroes, you lack all things ; I have to look for nothing," 

244 Folk' Tales of Angola. 

Mumbundu uaxikin'S ; uai ku bata di^. Ubanga mbeji. Ualeke 
o dixisa did ; uala mu di tunga. Ubixila mu kaxi ka dixisa ; ibua 
iabu. Kana dingi kuma, ku anomona o ibeta iakukuta.®^^ Uxi: 
*' Ngibanga kiebi ? Ngiia m'o*nzo ia mundele, n' a ngi bane o ibua ; 
ngizube dixisa." 

Uabalumuka ; ubixila ku mundele, uxi : " Ngana» ngabindama ku 
ngatundu." Njungu uxi : " Uabindemena-hi ? " Muene uxi : " Nga- 
leke dixisa ; dia ngi batukila.®^ Ngixi ' ngiia m'o'nzo, mu ala o ima 
ioso ; mundele a ngi bane tuibua ; ngizube o dixisa diaml" 

Mundele u mu tala ; uolela. Ubokona mu loja ; utala-mu : ibua 
Id iala-mu. Uxi: "Mumbundu, uazediua." Unomona hama ia mu- 
kuta ; u i bana mumbundu. 

O pata, i akuatele njungu ni mumbundu, mumbundu ualungile, 
njungu uabele. 


Mala aiadi atonokene ukamba. Ene mu di nangesa izua ioso. 

Kizu' eki, muku'i ueza mu nangesa muku'i; ala mu ta maka. 
Muku'A uxi: "O hoji jeza mu ngongo ; eie, kamba diami, kVnzo 
jika-jinga-ku. K'ukole, mukonda hoji ieza." Muku'A uxi: "Hoji 
kt itena kubokona m'o'nzo; ngala ni uta uami, ni ngumba iami." 
Muku'A uolela, uxi: "Uatange makutu. O hoji, k'utena kubanga 
naiu." Muene uxi: "Ngibanga naiu." Olela; ate maka. A di 
xib'i; amuangana. 

Manii, o muku'A uatambula umbanda ua hoji a hitu.®^^ Abange 
mbeji. O muku'd, uatambula o umbanda, uxi: "Ngiia kui kamba 
diami, uakuatele pata." 

Uatundu m'usuku ; ubixidila bu kanga dia kamba did. Uakituka 
hoji ; uadidi moxi ; uadidi iadi. Uajikula o 'nzo ia kamba did ni 
home. Uasange kamba die, iii uazck'd. U mu zangula; ua mu 
takula koko. Uamuange o kibatulua. Uatubuka bu kanga ; uamua- 
nge inzo. Kamba did uaxala mu kanga dia ngoho. O hitu iavutuka 
ku bata did ; uakituka mutu. Azekele. 

Tke Lion is Strong; so is Friendship Strong. 245 

The negro assented ; went to his house. He spent a month. He 
wove his mat ; he is sewing it He arrives in the middle of the mat ; 
the cords give out. There is no more a place where he can take the 
dry cords.'*" He says : " How shall I do ? I will go to the house 
of the white man, that he give me the cords, that I may finish the 

He arose ; arrives at the white man's, says : " Sir, I am in need (at 
the place) whence I come." The white man says : " What needest 
thou ? " He says : " I was weaving a mat ; it gave out.'^ I said, ' I 
will go to the house, in which are all things ; the white man that he 
give me a few cords, that \ may finish my mat." 

The white man looks at him ; he laughs. He goes into the store ; 
he looks in it ; there are no cords in it. He says : " Negro, thou art 
lucky." He takes a hundred macutas ; he gives them to the negro. 

The discussion, that the white man had with the negro, the negro 
won (it), the white man lost (it). 


Two men played friendship. They are passing time (with) each 
other all days. 

One day, one comes to pass time (with) the other ; they are chat- 
ting. One says : " The lions have come in vicinity ; thou, my friend, 
the house, shut it always. Do not shout, because the lion has come." 
The other says : " The Hon cannot enter the house ; I have my gun 
and my spear." The other laughed, saying: "Thou toldest a lie. 
The lion, thou canst not fight with him." He says: "I can fight 
with him." They laugh; they chat They become silent; they 

But the other got a medicine of lion-man. They passed a month. 
The other, who got the medicine, says : " I will go to my friend, who 
had doubts." 

He went out at night ; arrives outside of his friend's. He be- 
comes a lion ; he roars once ; he roars twice. He opens the house 
of his friend with one fist. He finds his friend, who is sleeping. 
He lifts him ; he throws him out He destroys the partition. He 
gets outside; destroys the house. His friend remained in a wasted 
place. The lion-man returns to his home ; he becomes a man. 
They slept. 

246 Folk' Tales of Angola. 

Kuma kuaki, uxi : '' Ngiia mu menekena kamba diami.** Ua mu 
sange. Kamba diS uxi: "Aiu^! hoji iejile m'usuku ; ia ngi mua^ 
ngena inzo. Erne, ia ngi takula koko." KLamba did uolela, uxi : 
"Kamba diami, k'u i lozela-hi? ni u i toma ni ngumba?" Ate 
maka; a di xib'^ 

Kamba diS uxi : *' Kamba diami, hoji ikola ; ukamba ukola." Pata 
jabu, ji a di kuatele kamba ni kamba. 




Mala aiadi a di lukile jina dimoxi. Id uxi : " Eme Ndala ia mu- 
tunge a uhete." Muku'i uxi : " Eme Ndala ia mutunge a kusane- 
neka." • 

Exi: "Tuia mu uenji." Azangula; abixila mu kaj^i ka njila. 
Mvula ieza. Atula, exi : " Tutunge enu jifundu ! " 

Ndala ia mutunge a kusaneneka uatungu mu kusaneneka ; uabo- 
kona fundu id. O Ndala ia mutunge a uhete uala mu tunga uhete. 
Mvula ieza; ia mu jibila bu kanga. O Ndala ia mutunge a kusane- 
neka ueluk'S ; mukonda o fundu id iabu kid ; ia mu xitila ki eza o 


Mala aiadi akexile mu kuenda mu njila. Abixila mu kai^i ka 
njila; asange ngemi ia maluvu; exi: "Tu bane maluvu!" 

Ngemi uxi : '^ Ha ngi mi bana maluvu, ngi tangelienu majin' 
enu ! " Uadianga uxi : " Eme Kututunda." Uaxalele ku ema uxi : 
"Eme Kutuia."®^® Ngemi ia maluvu uxi: "Eie, Kututunda, uala 
ni jina dia mbote ; eie, Kutuia, uazuela uaku. Nguami ku ku bana 

A di kuatele jimvunda; aia mu funda. Asange nganji; afundu. 
Nganji uxi : " Kutuia ualungu, ngemi iabele ; mukonda ku tuatundu 
kid, k! tutena kumona-ku dingi kima. O kima, tu ki sanga, kiala 
ku tuala mu ia." 


The Past and tlu Future. 247 

Morning shone, he says : " I will go to visit ray friend." He 
finds him. His friend says : "Alas ! The Hon came in the night ; 
he has destroyed the house ; me, he threw me out there." His friend 
laughs, says: "My friend, thou shottest him not, why? nor didst 
thou pierce him with the spear ? " They talked ; kept quiet. 

His friend said: "My friend, the lion is strong; friendship is 
strong." The argument ceased, which friend and friend had with 
each other. 


Two men called themselves one name. This one said : " I (am) 
Ndala, the builder of ability." The other said: " I am Ndala, the 
builder of haste." 

They say : " We will go to trade." They start ; they arrive in 
middle of road. A storm comes. They stop, saying : "Let us build 
grass-huts ! " 

Ndala, the builder of haste, built in haste ; he entered into his 
hut. Ndala, the builder of ability is building carefully. The storm 
comes ; it kills him outside. Ndala, the builder of haste escaped ; 
because his hut was finished ; it sheltered him when the storm came 


Two men were walking on road. They arrived in midst of road; 
they found a tapper of palm-wine ; they say : "Give us palm-wine 1" 

The tapper says : " If I give you palm-wine, tell me your names ! " 
The first said : " 1 am Whence-we-come." He who remained behind 
said: "I am Where-we-go." "^ The tapper of palm-wine said: 
" Thou, Whence-we-conie, hast a beautiful name ; thou, Where-we-go, 
spakest evil. I will not give thee palm-wine." 

They began to quarrel ; they go to be judged. They find So and 
So ; they plead. So and So says : " Where-we-go is right, the tapper 
is wrong; because, where we have already left, we cannot thence 
get anything more. The thing that we shall find, is where we are 
going to." 


248 Folk' Tales of Angola. 


Ngunza Kilundu kia Ngunza®^ uexile ni ndenge d Maka. Muene 
uendele mu Luanda ; ki atula mu Luanda, o nzoji ia mu loto, kuma : 
"O ndenge 6, Maka, uafu." 

Ubixila bu bata, uibula manii &, kuma : " O kalunga, kadi Maka, 
kanii?" Uixi : "Ngan* *Alunga-ngombe ua mu di." Uixi: "Poji, 
ngan' 'Alunga-ngombe, ngondo ku di kuata n' &" 

Uai bu Luangu,^^ anga usudisa o kibetu kia felu, ni musuanu (?) 
u6 ; ua ki te b'axaxi ka dikikengele (?).®^ Uabatama mu divunda ni 
uta ud. 

Kubanga katangana, uiva bu kibetu b'ala ku di kola kuma: 
Ngifa, ngifa." O muene uakatula o uta, uandala o kuloza. Uixi: 
K'u ngi loze; zd u ngi jitule." Uixi: "Ki ng' u jitula, eie 
nanii?" Uixi: "Eme Kalunga-ngombe." "Eie Kalunga-ngombe, 
ua ngi dila ndenge ami Maka ? " O muene, Kalunga-ngombe, uixi : 
" Eme ng^niami mu dia ng6 ; ^ne ku ngi bekel'ami. Poji, ngu ku 
bana izua iuana ; kia katanu nd6 Ucitakane ndenge € ku 'Alunga.'* 

Uia ku 'Alunga; o Kalunga-ngombe u mu tambulula; axikama. 
Kitangana, kuiza mutu ; Kalunga-ngombe u mu ibula : " Inii ia ku 
di?" Uixi: "Ku kanga ngakexile mu mona jimbongo; iene, i a 
ngi louela." Kufua dingi mutu, u mu ibula, uixi : " Inii ia ku di ? " 
Uixi : " Ulumba®^ ua ngi di, uonganala mala andalele kusokana." 

Uixi : " Uamono, Ngunza Kilundu kia Ngunza, kt eme ami ng^ne 
mu dia mutu ; ifuxi ia Ndongo ®^ i^ne ku ngi bekeFami. Kala 
kiki, ndai6 ku Milunga (?) ^^6 uitakane ndenge ^ Maka." Uia-ku; 
u di menekena ni ndenge d. U mu ambela o kuia, kuma : " Eie, 
ngeza ku 'u takana, pala kui' etu ku kanga." Eme Maka uixi: 
" Ngiiami dingi, mukonda ku ' Alunga kuabeta o kota ; i ngamona 
kuku, ku kanga kaxi eme ngi i mona ? " 

Ngunza Kilundu kia Ngunza ukuata mu njila ia kuia. O Kalunga- 
ngombe u mu bana o jimbutu ja fadinia, mas' a kindele, mas' a mbala, 
kazemba,^^ uangela, kinzonji,^ kabulu, kajii, makunde a hasa,®'^ 
fejd, kingululu,®^ diniungu, diniangua,^ meld, maxixila,^* kingombo 
makeka,®^ mapudipudi,®^ dikoko, mulalanza, mudimd, pala kuakuna 
ku kanga. Anga u mu ambela : " Mu nake diezua, eme ngiia ku 'u 
menekena bu bata di^.*' 

Ngunsa Kilundu kia Ngunza. 


NguDza Kilundu kia Ngunza*^ was with his younger (brother) 
Maka. He went to Loanda ; when he arrived at Loanda, a dream 
warned him, saying; "Thy younger, Maka, is dead." 

He arrives at home, asks his mother, saying : "The death that 
killed Maka, what (was it) ? " She says : " Ngana Kalunga-ngombe, 
he killed him." He says: "Then, Ngana Kalunga-ngombe, I will 
fight with him." 

He went to Luango™ and ordered a trap of iron with its mu- 
suanu ; ^^ he put that in middle of dikikengele.*^ He lurks in the 
thicket with his gun. 

After a while, he hears in the trap, there is (one) calling, saying ; 
"I am dying, dying." He takes the gun and wants to fire. (The 
other) says : " Do not shoot me ; come to free me." Says : " That I 
free thee, who art thou .' " Says ; " 1 am Kalunga-ngombe." " Thou 
art Kalunga-ngombe who killed my younger Maka .' " He, Kalunga- 
ngombe, says : " I am not ever killing wantonly ; people are brought 
to me. Well, I give thee four days; on the fifth, go and fetch thy 
younger in Kalunga (Hades)." 

He goes to Kalunga ; Kalunga-ngombe receives him ; they sit down. 
A while, there comes a person ; Kalunga-ngombe asks him : " What 
(was it that) killed thee .' " Says : " On earth I was owning riches ; 
because of them they bewitched me." There dying again a person, 
he asks her, saying: "What has killed thee?" Says: "Vanity®* 
has killed me, to beguile men who wanted to marry." 

Ngana Kalunga-ngombe says: "Thouseest, Ngunza Kilundu kia 
Ngunza, not I am ever killing mankind; the hosts of Ndongo^^ 
they are brought to me. Therefore, go to Milunga^ and fetch 
thy younger, Maka." He goes there, exchanges greetings with his 
younger. He mentions him the going, saying : "Thou, I have come 
to fetch thee, for ns to go on earth." Then Maka says : " I won't 
go again, because in Kalunga it surpasses in excellence ; what I have 
here, on earth perchance shall I have it ? " 

Ngunza Kilundu kia Ngunza takes the path of going. Kalunga- 
ngombe gives him seeds of manioc, maize, Kaffir corn, kazemba,** 
uangela, kinzonji-bean, kabulu, cashew, makunde-beans,^ beans, 
kingululu,^* squash, pumpkin, melon, mashishila,^^ okra, makeka,"* 
mapudipudi,^^ cocoa-palm, orange-tree, lemons, for to plant on earth. 
And he tells him : " In eight (of) days, I will go to visit thee at thy 


250 Folk^ Tales of Angola. 

Ki aia, usanga Ngunza ualenge 6 bu bata, uaia ku tunda ; anga 
u mu kaiela. Utubuila ba mutu a Ludi dia Suku ; u mu ibula. Mutu 
a Ludi dia Suku^^ uixi : "O Ngunza Kilundu kia Ngunza uabita o 
kizua ki tuakuna o masa, kiki tuala ku a^^ dia.'' Ubitakana; uia 
bu bata dia mutu a Ludi dia Suku diamuku^ Bene b'asanga Ngu- 
nza Kilundu kia Ngunza ; uixi : " Eie, Ngunza Kilundu kia Ngunza, 
ngondo ku 'u jiba.'' Ngunza uixi: "K'uten'ami ku ngi jiba, mu- 
konda ngoteami kituxi. Eie uSne mu ila: '£ne ku ngi bekerami, 
ngidiami mutu.' Aba, pala ku ngi kela ku tunda ku ngez'ami, mu 
konda dianii.^" O muene, Kalunga-ngombe, ukatula o diselembe 
did pala ku mu ta-diu. O Ngunza Kilundu kia Ngunza uabiluka 

labekesa o Ngunza Kilundu kia Ngunza kubiluka kituta. 

Ngunza Kilundu kia Ngunza. 251 

When he goes, he finds Ngunza has fled from home, has gone to 
the east ; and he follows him. He appears at man Ludi dia Suku's ; 
he inquires of him. Man Ludi dia Suku,®* says : " Ngunza Kilundu 
kia Ngunza passed (here) on the day that we planted the corn, 
(which) now we are eating." He passed on ; went to the house of 
man Ludi dia Suku, another. There he finds Ngunza Kilundu kia 
Ngunza, says : " Thou, Ngunza Kilundu kia Ngunza, I am going to 
kill thee." Ngunza says : " Thou canst not kill me, because I did 
no crime against thee. Thou ever sayest : * People are brought to 
me, I don't kill any one.' Well now, to pursue me to the east 
where I have come, for which reason.^" He, Kalunga-ngombe, 
takes off his hatchet for to cast it (at) him. But Ngunza Kilundu 
kia Ngunza turned a Kituta spirit. 

(That is) what caused Ngunza Kilundu kia Ngunza to become a 
Kituta spirit. 


educated mulatto 
and distillery of 


Informant. This story comes from Jo3o Borges Ceiar, 

holding a responsible office on the large sugar-cane pi; 

Bom-Jesus on the Kuania River, southeast of Loaoda. The informant handed me 
the story in his own writing, and I perused it with him so as to ascertain tbe 
reading and meaning of certain words. 

Dialect. The informant speaks the pure Loanda dialect ; but he is also 
acquainted with many inland forms of speech. His work brings ttim daily into 
contact with Kisama people and the plantation servants, wlio are gathered from 
all parts of the Loanda interior. 

Comparative. A folk-lorist will easily recognize in this story a well-nigh 
universal theme oC folk talcs. A female rival, by a criminal trick, substitutes her- 
self for a girl who is going to be joined to her lover. Finally, however, the crime 
is discovered ; the victims are restored lo each other, and the criminal woman is 
put to death. 

In Portuguese folk-lore we find the same fundamental outline in the story "As 
tres cidras do amor," ably treated by Theophilo Braga in his " Contos tradicionaes 
do Povo portuguez," vol. ii. p. 197. In Basile's " Pentamerone " it is found in the 
story of Zoza, who corresponds to our Fenda Maria. That the story is of foreign 
origin is proved by the fact that, as far as ascertained, it is current only among 
the half-civilized natives of, or from, Loanda. The names of the dramatis per- 
son* alone would prove nothing; for the natives of Angola and Kongo have for 
more than tliree centuries been using Portuguese proper names. Excepting the 
oudine and some episodes, everything about the story, the characters, the scenery, 
and the scenes, is purely Angolan ; and no native has the least suspicion that this 
story contains any foreign element. 

As to locating its foreign source, it is not easy to decide whether Portugal or 
Italy is lo be preferred. The Portuguese have been in Angola for about four 
hundred years, and the first thought is to ascribe its importation to them. 

The possibility of an Italian origin is suggested by the presence, in Loanda, of 
a small Italian colony whose history we may be excused for chronicling here. 
In the beginning of this century, after Napoleon's fall, a number of Italian soldiers 
belonging to his army were deported to Portugal, and thence came to Loanda, 
where they enlisted in the colonial Portuguese troops. After serving their terra, 
those who survived started into private business, and, owing to their proverbial 
economy and perseverance, most of them did well. All took native women to 
wives, and they left a generation of mulattoes, in some of whom the lire of the old 
Napoleonic soldiers is not quite extinct. So my friend. General Geraldo Victor, 
now so famous in native song, is the son of one of ihose Italians and prides him- 
self in his indirect connection with Napoleon's history. Most, if not all, the 
Italian colonists were natives of Naples and Calabria. 

For centuries, too, Italian Capuchins have worked in Angola as missionaries. 

254 Folk' Tales of Angola. 

and Italian coral dealers have been making, and still make, thousands of dollara 
by hawking their merchandise through the native villages. 

It is interesting to note the difference between our two versions of the story. 

In number one the heroine is the only daughter of her mother, whose name she 
bears ; in number two, she is the youngest of three sisters, and the mother is 
not mentioned. According to number one, a passer-by informs Fenda Maria of 
Milanda's existence and captivity, without seeing her. According to number two, 
she gets the news from a passing shepherd with whom she speaks face to face. 
In number one the instructions for the liberation of Milanda are given by God ; 
in number two they are given by the shepherd, etc. 

Some parts of this story also appear in number three. Comparing the elements 
of the present tale with those of foreign folk-lore, we notice the following : — 

The speaking mirror, or a mirror revealing secrets, occurs in Portuguese and 
other tales, and is to this day to be seen for money in European country fairs, 
where many educated lovers consult it with as much credulity as the African con- 
sults his doctors. 

In divination, the diviner sometimes looks steadily into a mirror, until, accord- 
ing to popular belief, the face of the culprit appears instead of his own. All the 
fetish-images of the Kongo nation wear, incrustated on the stomach, a piece of 
looking-glass, which answers the same piupose. 

The initial episode of the mother's jealousy is also that of "Os sapatinhos 
encantados," p. 84, of " Contos Populares Portuguezes," by F. Adolpho Coelho, 
and of '* A mulher e a filha bonita,'* by Sylvio Romero ; though the fundamental 
theme of these two stories is not that of Fenda Maria but that of Gubematis* 
" La crudel matrigna." 

The magic box (kalubungu) or calabash, or sack, or ^%g^ or other object, which 
on being opened lets out sometimes all sorts of riches, at other times all sorts of 
pests, seems to be familiar to the folk-lore of all races. 

In Africa, we have traced it in the folk-lore of the Ama-zulu, Ova-herero, Ma- 
lunda, in the Sudan, and up the coast to Sierra Leone. Compare the kalubungu 
in other Angolan stories of this volume ; and in Henrique Carvalho's " Lingua 
da Lunda," pp. 276 and 277, the calabashes, out of which issue once riches and 
people, another time wild beings that destroy whatever they meet. 

The old woman who pounds with one side of the body is not distincdy described 
as being only one half of a person cut lengthwise ; but she strongly reminds one 
of the half-men who often appear in folk-lore. See in the story of Sudika-mbambi, 
the woman whose upper half only appears, and the half-men in Dr. Callaway's 
"Nursery Tales," p. 199. 

The guarding lion, out of whose jaws the key of the palace must be taken, and 
the series of rooms with their prisoners and other wonderful contents, occur in 
the folk-tales of so many nations that it seems useless to indicate definite places. 
The " palace " is not African ; but a deep den with many recesses, or a row of 
rooms or single-story houses, might be. 

The scene where Fele Milanda surprises Fenda Maria in her secret practices 
and then marries her, reminds one of the Zulu story on p. 308 of Callaway's 
" Nursery Tales," where a girl conjures up various things by means of a brass 
rod ; she is watched and caught by the chief (whom an old woman assists) and 
finally becomes his wife. 

Our story contains also fragments of purely Angolan tales ; and the journey of 
Fele Milanda to Europe is evidently an Angolan addition. 

I. Erne ngateleteU, Every mu-soso^ or fictitious tale, is supposed to be intro- 
duced by this word. The infinitive of the verb is ku-ta. The reduplication indi- 
cates repetition of the act. The meaning is the same as that of the habitual 



ngtne mu la, or, ngeniola, i. e., I am wont to tell, am in the habit of telling, I 
often tell. Thus, [00, from ku-ba, to give, ngabiUbeU, I often gave, or give. See 
Ki-mbundu Grammar, pp. 99, 100. It is generally used with monosyllabic verbs, 
and consists simply of the reduplication of preterit II., or of the radical, as the 
case may be. Concerning the idiom, " to put a story " for " to tell a story," and 
other idiomatic uses of ku-ta. see Grammar, p. 117. 

z. Fenda. An old title, equivalent to "LadjV and given only to women of 
noble family. It is not known at Malange; nor is it used in the modern Loanda 
dialect ; but the adults rememl>er its meaning. Ngana is the word now in use 
for "Master, Mr., Mistress, Mrs., Miss, Sir, Madam, Lord, or Lady." Ngana 
and Fenda not being synonymous, their joint use is admissible. Fumu was 
formerly used in Loanda to express Lord or Lady ; thus_/»OTM fl»r(" equalled my 
Lord, my Lady. It was used with or without the name of the person, and was 
applicable to either sex; while Fenda was exclusively feminine. Fumu is still 
used by the Ba-kongo or Axi-kongo, the Ma-hungu, the Ma-holo, and the Mbamba 
tribe, as title of a chief or elder. Mu-adi, pi. adi or a-muadi, is the word now 
generally used by the A-mbundu for designating any superior of either sex. Felu 
(with the name) is the contrary of mu-adi, and signifies plebeian, mean, con- 
temptible fellow. It is an insult. 

3. Uauaba, from ku-uaba, signifies both beautiful and good. When physical 
beauty and moral beauty are to be distin^ished, they say ua-uaba o polo, liter- 
ally, " is beautiful (as to) the face ; " ua-uaba ku tnuxima, literally, " is beautiful 
U heart," 

4. The idiom uauaba k'a mu uabeld. to indicate superlative, unsurpassed 
beauty, is not used in Malange. Thus also for unusually fine dressing, uakembe 
k'a vtu kembtlA. 

5. Uakexidi I, the same as uaktxile e, see Grammar, p. 104. It is what I call 
the emphatic conjugation; but the German word "gemiithiich" gives a much 
better idea of the function of this form than the word emphatic. The verbal act 
or state must be thought as affecting the subject, who, therefore, has a conscious 
feeling of it. This conjugation might also be called the "subjective" or "senti- 
mental " conjugation. 

6. Inga, the same as anga, interchangeably used in Loanda for "or" and 
"and," or "then." See Grammar, p. 115. In the interior its equivalent is ba, 
01 ha. 

7. The idiom, " if this be the ninth, the other is the tenth," by which Loanda 
people indicate superlative excellence, is not known at Malange. 

8. Pulu, the native abbreviation of Portugal, which was for nearly two cen- 
turies the only European country known to the Angolans. As the Portuguese 
were the first whites with whom the Angolans came in contact, and as the natives 
take at first all whites to be kinsmen, the name Putu was extended to all " white 
man's land," and the word mukua-Putu, i. e., " Putu-man," is often used for any 
white man, irrespective of nationality. Thus my native lad from Malange called 
America Putu ia l-ngeteji. i. t^ the Putu of the English. In Angola, when a white 
man is found not to be a Portuguese, he is called a Ki-ngeleji, pl. l-ngeUji, from 
the Portuguese "Inglez." Thus Dr. Pogge, Lieut. Wissmann, Dr. Biichner, and 
the other German explorers of the Angolan Hinterland were called I-ngtIeJi, and 
the same appellation attaches to the Belgians of the Kongo State, with whom the 
Angolans have intercourse at Luluaburg, on the upper Kassai River. The Dutch 
are also known to some as a separate nation and called Landtji, from the Portu- 
guese " Olande^." As soon as the Portuguese are to be distinguished from the 
other white nationalities they are called yi-fiullukeji, sing. Pultukeji, from " Por- 
tugucz." The compound sound // being contrary to Ki-mbundu euphony, the form 


Folk-Tales 0/ Angola. 

Putvktji will soon supersede the former. An American is called AfeUkanu, p 
A-meiekanu, or Ji-meUkanu j also Mukua-Mileka, pi. Akua-Milika. 

9. The denial refers to the last question, ngaiiba t The word mbA gives '' 
greater force lo the negation. Uakebuta, or uakodula, is a habitual verb-fonn of 
Loanda; it is not used in MaUnge. 

10. U-jukula = H-jikula; compile iu-jutuna = ktt-jituna; old K-imbundu kiu- 
ma = modern ki-ma, etc. 

11. yWnzo, literally, "in the house;" ^gnifying "room," because this i 
inside, and part of. the house. 

12. Mu au equals "in which habitually is or was, are or were;" to be di»t 
tinguished from mitent meaning "he, she, it," or "self or "indeed." ! 
Grammar, pp. 107, 109. 

13. Kana equals emphatic "no." Here it means "I won't have that! tbissi 

; to neglect; iaV 

n (something). 

14. Kii-lombuela is a difficult word. In some plac 
other places, on the contrary, to l>e concerned, interested it 

1 5. Km bat' oko equals ku dibaf oko, see Grammar, p. 8S. 

16. Afaseka, word used in colonial, or Creole, Portuguese; probably a c 

17. NJanena, from the Portuguese "janella," 

18. Ku-biiixila, from kti-bita, a compound causative and relative verb. 
Grammar, pp. 95 and 96. 

19. Mon' a Hgana, used as one word, pi. ait' ajt-ngana, applies only to children,'] 
of educated whites or mulattoes. 

30. Vottdadi, from the Portuguese "vontade." 

21. Palaia, from Portuguese "praia," meaning beach. The place meant here 
is the tish-raarket of Loantla, situated at the foot of the hill on which stands the 
Fort Sao Miguel. Next to it is the quadrilateral building in which the corn- 
market is held. The whole lower city is sometimes called Palaia. 

22. Di-suHgu signifies a hole, to see, or pass, through ; di-kungu means a hols ] 
with no other exit than the entrance. 

23. Ki-paUtu, from the Portuguese " parede." 

24. The -A- of ku-i-sumba indicates change of place ; hence also distance, 
has the same function. In this work the locative i is distinguished by the gravt 
accent. See Grammar, pp. 46 and 47. 

25. When they eat sugar-cane, the natives hold one end of the cane in the lef 
hand, and peel the other end with a knife held by the right hand. Then 
sharply hit the peeled portion so as to sever it, all but a few fibres, from the 
cane. This loose piece is then bitten off. When the cane is short, or the lef 
hand is near the peeled end, there is danger of hitting a finger instead of t 

26. f/irrj'/i;, abbreviation of uakexile, irregular preterit II. of ku-kala. 

27. Ftln Milanda, the same as the Portuguese " Felix Miranda." 
z8. Tandu (ki), is the Portuguese ■' ian/o." 

29. Ma-diaSu. from Portuguese "diabo," that is, devil. See note 69. 

30. Ikaudu, probably from the Portuguese "encanlo." i. e., charm, spell. 
in Capello and Ivens" " De Benguella ds terras de Yacca," Lisbon, 1881, vol, ■ 

p. 109, the word mo-ikansH as designating the quarters of the vassals in a Kioto I 
king's town. Ikansii has also the latter meaning in the interior of BengueUs^ 

31. Kalubiingu is a magic box. which plays an important rflle in many / 
legends. A glance at the references given in the index under kalubungu will g 
a pretty adequate idea of the functions of this box. The etymology o£ the w 



tain. Mbungii, or lu-mbungu when a. single one is meant, is the Ki-mbundu 
for the bamljoo-tree and any piece of it. The snuff-boxes are cailed ji-mbungH, 
sing, mbungti, irrespective of the material, because most of them are made of a 
bamboo cane of some kind or other. 

32. Kola nuts are so nourishing and toning up that the natives take an extra, 
supply of them whenever they have heavy marches or any fatiguing work before 
them. In the Loanda district, the natives eat kola nuts and native ginger 
together, especially in the early morning. Most of the kola nuts and ginger 
which is sold in the Loanda market comes from the Cazengo mountains. The 
kola nuts and ginger have an interesting symbolic meaning. In Loanda, when a 
man wants to court a girl or woman, he sends her a message. If she accedes to 
his wishes, she sends him a kola nut and a piece of ginger carefully wrapped up 
in a handkerchief which is folded triangularly in the shape of a heart. 

33. yinjlbidi, from Portuguese "gengibre." 

34. Ku'kuafa makanda mu njila, a Loanda idiom for walking fast and steadily, 
as on a long journey. In Malange the idiom is used for following in the footsteps 
of another, but only in the literal sense ; uala mu ngi kuaia makami' ami equals 
" he is following me." 

35. Ku& signifies " to where is or was (this or thai) ; " ku would be only '■ to." 

36. MaV i as maii is a Loanda idiom, which agrees by its pronominal suffix 
with the subject. Thus erne . . . tnai' ami; tie . . . maV i; muene . . . maf tj 
ttu . . . mai'etu; euu . . . mai'enu; tits . , . map 4. Its meaning corresponds 
to the English " on and on.'' Sometimes it also means " to continue." la Malange 
the emphatic conjugation is used in its place. 

37. Kitanga, a loathsome syphilitic disease. Beginning with the sexual parts, 
small and purulent tumors break out all over the body, face and hands not ex- 
cepted, and often leave hideous sores. Native doctors say they can cure it by 
washing the sores with a decoction of certain leaves and by applying the ground 
root-bark of certain trees on the sores. 

38. Ku-tulala. from Portuguese " curar." It means less to cure, to heal, than 
to treat, to nurse, to give or take medicine. 

39. Funji is the staff of life of the A-mbundu. It is made by stirring manioc 
flour into boiling water. It is very sticky, not unlike tapioca, and is always eaten 
with a gravy, or broth, made with fish or scraps of meat. 

40. Manottgonongo. Compare this with ji-nongonango, i. e., riddles (Loanda 
dialect), and ma-noitgo, sing, di-nongo, which on the Kuanza River signifies a jest- 
ing or sarcastic saying, while in Malange it means an insult. The verb is ku- 
nongtna, on the Kuanza equal to "to mock, jest j " in Malange equal to "to 

41. Future III. See Grammar p. 47. 

42. lanta iama kid, an idiom of both Loanda and the interior, indicating 
plenty, crowd, swarm. It consists of the repetition of the noun, of which a great 
number is intended to be predicated, followed by kid. 

43. lidi, from ku-ila, to do, to say, to think. See Grammar, p. 108. 

44. Kelelo, from Portuguese " corridor," meaning the hall or passageway at 
the entrance of a house. On either side of tlie kololo there is a bedroom. 

4S- About the numerals, see Grammar, pp. 19-25- 

46. About the cohortative subjunctive, see Grammar, pp. 68-72. 

47. Uabene, abbreviation of uabanens, preterit II. of ku-bana; uabele is pre- 
terit II. of the abbreviated form ku-ba of the same verb. 

48. KttSt abbreviation of kuebif used at Loanda and inland ; also kUt for 
kitbi?; in Loanda a// ioinaKiif 

49. Mi/and" d f Accentuated J at the end of an interragatfve sentence is, with 



the rising 

Folk-Tales of Angola. 

^om for ^^^H 

sentence. ^^^H 

?□, the only audible or visible sign of ioteirogatioi 
I inlerr<^live is identical with that o£ a positive sentence. 
JO, Poji, from Portuguese "pois." 
51. Ngongo means either world, land, country, or hardship, misfortune, misaj. 
Mulu uenda o ngongo may be taken either as "one who walks the world ovei," 
or "one who stands hardships." 

J2. Ngomono, contraction of nga ku mono. 

53. A"* di baHga, of events " to happen, to turn out (like this)." 

54. It seems difficult to conceive how tobacco can be a drink. But id Ki- 
mbundu instead of saying "to smoke tobacco" one says "to drink tobacco." 
Smoke is classified with the liquids. Moreover, tobacco-smoking is held by llie 
A-mbundu to be a stimulant for any physical exertion. 

55- That is, which is surrounded by birds, or, which birds are surrounding. 

56. Ku is here a kind of indefinite pronoun, suffixed to the verb. 

57. Sabalaiu, from Portuguese "sobrado," i. e., upper floor, stoiy. Sahalaht 
is used for a house that has more than one floor, and for any grand building, tower, 

53. Di-kanga is any piece of bare ground. Hence di-kitnga dia 'nno, or dia 
bala, for the space around the house, especially in front, that is kept dean of grass. 
Hence, also, di-kanga dia milonga, or kanga dia kttbatuila, for the place where 
the judges meet in court. Dikanga also signifies space between two objects, 
distance. In this sense, it is used adverbially and corresponds then 
Bu kanga is " in the cleared space around the house ; " figuratively it is used' 
signify "outside" in general. 

59. Literally, " her heart does not accept, i. e., refuses." The contrary : muxt-' 
I xikana means " he, or she, feels capable of doing the work before 


\ girl, lassie ; applied espe- 

« ka- and ki- 
3 mu, bu, ku, I 

soften dropped, 
g., ku 'Aiunga 

and relative corobini 

60. Ji-mosa, from the Portuguese "moqa," mea 
cially to young mulatto women. 

61. Ku 'i(adi,ioi tti kitadi. The *- of the prefi: 
for euphony's sake, after anyone of the locati< 
for ku Kalunga, mu 'AluHga for mu Kalunga. 

62. JVamn; in the interior they say nd. 

63. Uizalesda, from ku-ieala, to get filled ; 
See Grammar, pp. go-g?. 

64. Di-sanga is a large porous water-jug of a plai: 
mu-dingi is a small porous jug, used only for dritiking- 
a handle, and made after a more elaborate pattern. Sei 

65. Kamasoxi. from ma-soxi, meaning tear; 
Ka-. See Grammar, p. 127. It is customary 

66. Ku-2end-alala, medial 
is a parallel medial form ku-eend-ama, from ku-send-eka. 

67. Di-tattgi d'lSers from the di-sanga only by its larger siie. See note 64. 
6S. Kamadla, diminutive of Madfa. Ka- before a proper name is generally 

bclitlling, scornful, and most o£ the slaves' names are prefixed with it. Thus, 
Ka-nsttd means John (the slave); nga JVxud means John (the free). In tlii ~ 

simply by calling her mistress Ka-madfa, Kamasoxi stigmatizes her as a slavic 
69. .ZJin^x t= devil ; borrowed frora the Portuguese. It does not mean 
Satan, of whom the educated natives alone have some idea, but any bad spirit 
the white man's mythology, and figuratively any wicked person. It is the most 
insult, and is a favorite expression of native slaveholders in rebuking 
ir slaves. The origin of the expression is to be found in the blasphcmoas, 

1 pattern without handle; 
water, often provided with 
m. See note 6?, 

a proper noun formed bypre&diu 
n Angola for the master to give h 

erb, from ku-zend-eUka, n 

o incline. 




huB; I 



but ever recurring, Portuguese phrase, " O diabo te carregue ! "' meaning " May 
the devil carry you off ! " or, " Go to the devil ! " This accounts for the answer 
a native generally gives, when addressed that way: Diabu dibila bu-lu, i. e., "the 
devil passes overhead." This expression, again, refers to the flying stars, which 
the Loanda natives call ma-dMu, singular diabu. 

69. Mbaniilu, from Portuguese "banhcira," meaning "bath-tub." 

70. Preterit I II., because the buying is thought of as having been done long ago, 
Not pret. II., because there is no reference to an event contemporaneous with 
the act of buying, Ua mu sumbu, pret. 1., would imply that the buying had just 
taken place. See Grammar, p. 44. In the following nga mu stimbile ku Futu, 
the pret. II. is correct, because the thought is, "I bought her when I was in 

71. ya, the same is jfj Jiami =jami; jietu =jeiu, etc. Both spellings are 
admissible. The pronunciation is practically the same, as the -(- between / and 
a vowel is not heard in fluent speech. 

72. Eh' oso muent, the same as ene oso, i. e., they all; muene intensifies the 
idea which it qualifies. Here it means "they all, without exception." 

73. Loko, from Portuguese "logo;" lelasu, from Port, "terraqo;" lelasd, from 
Port. " relaqao." 

74. Atf a nti-xaxiniii, sing, man' a mu-xaxiniu ; in Malange, otob' a musa- 
siniu. These dolls are made of rags, etc., by little A-mbundu girls, and used in 
playing, just as dolls are by our girls in civilization. In the far interior, where 
rags are not common, the dolls are made of corncobs, corn-silk, and such like, and 
called an' a masa, sing, mon' a disa, \. e., com-baby. Native little girls are very 
fond of imitating their mothers in all their maternal functions. They will tie 
their (lolls on the back like babies, put on appropriate fruits to simulate the 
mother's breasls, and even go apart into the grass with would-be midwives to per- 
form all rites that accompany childbirth in their respective tribes. 

75. The objects here mentioned are evidently fictitious and supposed to have 
magic powers. 

76. ,Fwrt, from Portuguese " fesla," equal to French "ffite," rejoicings. This 
concise way of expressing a whole sentence simply by a scries of infinitives, all 
pronounced with great emphasis, produces quite a rhetorical effect. 

77. O ua ngi bene, the third person of a verb used substantively. This is done 
quite frequently. 

78. MundeU. Strictly spieaking mundile, from ku-sela, meaning " lo be white, 
or light-colored," should be used only for white persons. But, as a term of 
respect, it has been extended by the natives to light mulattoes, and even to pure 
blacks, provided they dress in European style. In the interior mundiU is inter- 
preted in Portuguese by "umpreto de sapatos," i.e., "a negro wearing, or owning, 
shoes." Thus, most of the Mbaka people (Ambaquistas) style themselves, and 
are called by the surrounding tribes, mi-ndele, i. e., " white men." MundeU, as 
now used, applies, therefore, to white people and civilized natives. When a white 
man is to be distinguished from the negroes as a race, he is called njungu, pi. 
ji-njungu. This word is the same as the m-^un^it of the East Coast. In the 
present case, P'enda Maria must not be understood to be a white woman, but a 

79. Ku S vaMa. The vowel o stands for a ku, meaning " they thee." 

80. Usinga. In Loanda ku-singa means to buy in a shop or market ; in Ma- 
lange, on the contrary, it signifies to sell. Ku-senga, with another intonation, 
also means " to dismiss a wife." 

81. Papoh. from Portuguese "vapor," i. e., steam, steamer. 

83. Ku-lembalala, from Portuguese " lembrar." The Ki-mbundu word for 
lembering is ku-lukumiika. 

Folk-Tales of Angola. 



83. Kabilaagu., from Portuguese "capitao;" naviiu, or Havhi, from Por 


84. Padi is the same as the Portuguese "par;" Kxa, Portuguese '' 
«/«, Port, "ouro;" ma-diamamU, Port, "diamante;" volota. Port. 
tula. Port, "ane!." 

85. Saniiu, from Portuguese "santo," i.e., saint. Combining the Catholic 
custom of calling a child after the saint on whose day it is bon» with the native 
custom of naming a child after the di-hamba or di-bamba (spirit) to nbose influ- 
ence the birth is ascribed, and of considering the children bom under the same 
spirit as related in that spirit, the A-mbundu call a namesake a sandu; and two 
namesakes, when they meet, are morally bound to treat each other as brothers or 
cousins. Examples of this name- brotherhood will occur in several parts of these 
stories. Another word for namesake is xald, in colonial Portuguese " lariL" 
This seems to be of Brazilian origin. 

86. KM-batesa. In Malange, this signifies to accompany a child or infirm a 
to where he is going, and assist him in walking. 

87. Xila. This xila is not used in Malange, nor is kaxi, its Malange sjTionyi] 
used in Loanda. The usual meaning is not " lest," but " may be, perhaps." 

88. Naiu. See Grammar, p. 86. 

89. This se or ha in the interior, is not the conditional se or Aa, nor " whether 
but serves to introduce a direct or indirect quotation. It corresponds, therefor 
to kuma or -ixi, and to our colon with quotation marks. 

90. Ku mu sekesa. Its first meaning is " to cause him or her to lie downfl 
but it is also used by some for " to sleep with him or her " (in the same hut «l 

91. This sentence shows how Ki-mbundu is susceptible of complicated periods, 
without obscurity. 

92. This kid, with the pret. 1., indicates immediate, almost simultaneous action. 
Cf. in Zulu, Callaway's " Nursery Tales," p, 50, fool-note. 

93. lofetalt, past participle oi ku-fetala, which is simply the Portuguese ' 
feitar," i. e., to adorn. For participle, see Grammar, p. 84. 

94. Ku-ktmba signifies "to dress in best attire, to adorn, to bedeck." 

95. Ku-funda, that is, to plead. The relative kii-fundila is to plead befo 
(court), or because of, concerning, ( 

96. M'esoior mu oso. 

97. When an Angolan has suffered wrong, he goes and lodges a c 
before a judge of his choice, or before the chief of the tribe (as repeatef 
scribed in these stories), or he resorts to the spirits, and calls on them for r 
often also for the punishment of the culprit. For this purpose, he goes ti 
one who is known as being fwssessed of this or that spirit, and lays the c 
before him, or rather, through him before the spirit he represents. Then t 
spirit is asked to either restore the stolen object, or force the debtor to pay, o 
visit the murderer or ill-treater with death or sickness, and so forth. The s] " 
medium listens gravely to the adjuration, but says nothing in reply. Somi 
the adjuration is, as in the present case, simply a kind of affidavit, either t( 
one's innocence, when accused, or to prove one's right to complain. The n 
receives a reward only in case the object in view is attained. Such a 
called kinibanda kia dihamba, as distinguished from the kimbaiida kia k 
or physician who cures diseases. The act of bringing s 
im^;inary offender through the medium of a spirit is called ku-loua. This ku 
in self-defence is lawful, but the secret use of spirits for killing or hurting o 
which is called ku-loua pulu (bewitching), constitutes the greatest c: 
be guilty of, and is invariably punished with death. The witch or wizard i: 
muloji. See note 135. 


26 1 

98. Kaxaxi. In the interior the form kaii is preferred ; as the stories in the 
Mbaka dialect show. 

99. Musula; also called muanji in the interior. 

100. Ku di mosaUla, relative of ku di mosala. which comes from the Portu- 
guese "almo^ar," to breakfast. The form ku-lumosala was the first to evolve ; 
but, as the Ki-mbundu radical is never more than dissyllabic, and -lumosa would 
be trisyllabic, the popular ear preferred to change lu into di (cf. ku-ludika = ku- 
didika), and to consider the verb as reflexive. The final -ala {ku di tnos-ala) 
would then be taken as a derivative sufiix. 

101. Kalakatald, from Portuguese "atcatr5o." 

102. Kualulu, from Portuguese "quarto;" In Ki-mbundu m'o'Hso. Inprevi- 
ous instances kudlutu was written with the tonic accent on the antepenult, but 
the accent on the penult is also admissible. 

103. Kana. The answer "no," in reply to the question "where.'" sounds 
strange to a European, but not so to the African, who at once understands that 
the question implied the accusation "you have kept the key." 

104. Uidi pi.' from ku-ila pi? that is, to say or act fl/ that is, to be silent, 
speechless. Plf is our " hush ! " 

105. Ku-Ulekala, UoTa Portuguese "entregar." 

iq6. ElelcHu.' literally, "laugh ye!" used as an interjection for " they laugh." 
This eleltnu corresponds almost to hurrali ! The imperative is used here to indi- 
cate the surprise of the spectators, the outburst of sympathy, and the story-teller's 
own concurrence with the feelings he is relating. 

107. Kujikata, the same as ku-jikota or ku-jokota, i. e., to be charred, to be 
burnt (of food). 

108. U di xisa-ku. This detail is purely African. It reappears at the end of 
Nga N»u5 and his slave Kanzud, which is still unpublished. Anointing one's 
self with the charcoal of burnt flesh or bone, either human or animal, is a gen- 
eral custom among Africans. It is supposed to act as a preservative against tlie 
enemy, or ill-disposed spirit ; here, possibly, against the vengeance of the victim's 
Hxumbi, or "ghost." Callaway repeatedly mentions such use of animal or human 
charcoal in his work on Zulu folk-lore. 

109. Ku-kasala, from Portuguese " casar," is used only of the Christian, mono- 
gamous, marriage. To many in native fashion is ku-sokana (Loanda dialect) or 
ktt-sakana (inland dialect). 

no. Adia nguingi. asciala mitsolo is a Ki-mbundu saying which signifies 
" living in plenty and free from care," hence " living in happiness." Nguingi, in 
Portuguese "bagre," is the Clarias Anguitlaris, which, in some places of the 
Kuanza River, grows to an extraordinary size. They are caught by means of fish- 
ing baskets (mi-z&a), hooks, or spears. Cut open, sun-dried, and inserted in a split 
stick, they are offered for sale in every native market and constitute the most popu- 
lar condiment with_//(n;'i (cassava-mush). 

ii[, NgateUlele, etc., is the customary formula with which a fictitious tale 
closes. The expression " whether good or bad " means " it is your business to 
judge whether my story was nice or not. As for me, I have done my part, and 
whatever your judgment may be, it is all right." The diminutive form ka-muioso, 
which is applied to even the longest tale, is an instance of the conscious self- 
depreciation, which seems to constitute the essence of politeness, and which is 
more common among Africans than among uncivilized Aryans, excepting perhaps 
the Slavs. 

Folk-Taks of Angola. 


Informant and Dialect. This version was dictated by Adelina da Camara. 
an educated native lady of light complexion, and the life-companion of the editor 
of a native paper, himself a mulatto. She speaks the purest Loanda Ki-mbundu 
that 1 have heard, pronouncing every syllable so distinctly that I hardly ever had 
to ask her to repeat a word, while this would continually be the case with men. 
I D Angola, as in most times and places, the higher-class women give the standard 
for pronunciation and idiomatic expression. Loanda women have a way of "sing- 
ing" Ki-mbundu, which makes it quite as musical as the best modulated Italian of 
a Toscanese or Pisan "conladina." 

To the informant's honor be ii said that, unlike so many others, she is not 
ashamed of her native tongue, lore, and color. 

Her father, Innocencio Mattoso da Camara, though white, is a native of Loanda, 
has held many high government olSces, and is connected with an influential 
Portuguese family. 

112. Uexile. See note 26. Compare the genitive in umoxi, ua adengt, one, 
the younger, with Fenda Madia, dia morta, Feoda Maria, the daughter. 

113. Mitiidi. shepherd, herdsman; verbal noun from tu-bila, to herd cattle. 
The name of mu-bidi, pi, a-bidi, is also given to the Loango people, atua-Luamgu, 
scattered between Kongo and Kuanza as wandering blacksmiths, and recently 
much talked of in connection with the " Dembos," situated between the Nzenza 
(Bengo) and Ndanji (Dande) rivers. Since the war of 1872 these Dembos (six 
native chiefs) have been independent; a di luma (they manage themselves), as the 
natives say. On the fertile plain between Kangenie (Canguenhe) and the moun- 
tain called Maravilha, they have allowed a large party of these A-bidi ax akua- 
LuangH to settle as guests. But, like the Hebrews in Egypt, the A-bidi have 
multiplied so fast, that quite recently they conceived the plan of dictating to their 
hosts. With a view to this, they sent delegates to the governor-general at Lo- 
anda requesting him to reinstate Portuguese authorities, as in the time before the 
war. To this the governor acquiesced, and a new chefe was sent in 1890, with a 
small force, to reoccupy the concetho of the Dembos, lost in 1872. What the 
result will be, is not sure ; but a renewal of hoslihties with the Dembos is much 
feared by a portion of the Loandenses. It is not impossible that a Loango man 
is meant by the tnu-bidi of our story. 

114. Nganga is here synonymous with mu-loji. " wizard, witch." The Roman 
Catholic priests and missionaries are also calledyi-Hfiin^a, with or without the 
qualification /a Nxambi. The meaning of iganga in Nsambi is therefore " wizard 
of God." 

115. Udidilt; the subjunctive consequent on a preceding Imperative indicates a 
mild imperative. 

116. J/»nwnM and Mt(/um« are equally corr 

1 17. A di ambafa; this means " they walk arm in arm," in European fashit 

1 18. Ku-biluka and ku-kiluka are synonymoiw for " being transformed.' 

1 19. Ku di tuma corresponds exactly to the Portuguese " governar-se." 
izo. " When I come," i. e., back to where we are. In Ki-mbundu coming refera 

to the place occupied at the time by the one who speaks 

121. Ji-ngondo, literally "coppers," i.e., copper 

122. Ngtiami, a most singular contraction of m^ob^o am/ (ray misery) used as a 
verb to signify refusal. See my Grammar, pp. loj and 158; also the full form in 
Bentley's Kongo Dictionary, p. 374. 

123. Afu-nsenia is a slave recently bought, and therefore not yet initiated 




ith a slightly 
n a well, e.g., 

the ways of his civilized or semi-civiliMd master. Mu-ntsen 
different intonation, is also used in Loanda to indicate lack of n 
Mu Manianga mwala miiMStusa. 

124. Ngu, instead of ngi, is preferred when followed by the itifixed pronoun mu 
OT ku. This is a case of progressive vowel attraction. See Grammar, p. iji. 

125. K'imuertil contracted from k'a i muene-l, according to euphonic rule 
a^ i= t. Ku-mena is frequently used for ku-sanga, to lind, and for the result of 
ftnding, viz., getting and possessing. 

iz6, Bu polo ia aj mu polo ia is "in the presence of;" ku polo is"in front, 
ahead;" »*« ^0/0 is "in the face, on the forehead;" but bu polo alone (without 
ia) is used for the region of the pudenda, and must be avoided. 

127. Sauuii, from Portuguese "saude.'' 

128. Ka-nzo, diminutive of i-nso. See Grammar, p. 8. The initial vowel of 
iiao does not coalesce in / with the -a preceding it, because it is an ancient article, 
hence no integral part of the word. Cf . o 'mo. 

129. Ng' o muinefU, contraction of nga ku muencne. Muiittnt is Preterit II. 
of the relative verb itu-rau^nn, from ku-mona^ to see, which in this case means " to 
experience." See Grammar, p. 91. 

130. The clause in brackets was added at my suggestion, so as to make the 
i both the full and the 

Grammar, p. 75). Kn- 
not only the action of 
o small pieces." See 

r to the foreign mind. For the 
elliptic forms are correct and intelligible. 

131. Ngi baiujudienu, the same as ngi batujuU enu (see 
batujula is the frequentative verb of ku^batula. It means 
cutting frequently, repeatedly, but also the result," cutting ii 
Grammar, p. 99. 

132. Pangajala, from ku-pangajala, iterative or frequentative form of ku-pa- 
ngala, wliich is an adaptalion of the colonial Portuguese " pancar," " dar pancadas." 
On p. 99 of the Grammar the iteratives -ajala, -ajana of verbs ending in -a/tf, -awi 
were not given because they do not occur frequently. 

133. Mosukii, the same as ma-usuiu, pi. of u-suku. According to euphonic 
rule a + H = 0. 

134. A'a Ji battgesa (kald) means " to feign," literally " to cause one's self to 
be or act like." 

135. So ialavande .' is an oath. It is evidently of Portuguese origin, as is 
shown by the form of the word and by the fact that the expression is not used 
inland ; but it Is not easy to delermine the Portuguese original. Salavandt may 
be a corruption of ''salvante,'' which is an antiquated synonym of "salvando," 
"salvo," 1. e., except, or of "Salvador." What so means is still more obscure: is 
il the Portuguese " sd " only, or the Creole contraction so of " Senhor," i. e., Lord ? 
The most popular oath among all A-mbundu is Xiitge pai etn ia mungua, i. e., 
" Let my godfather be insulted ! " See note 97. 

136. JVgAkalt tme .' means "Bui for me I" The full form \^ ki ugSikale erne I 
The whole sentence is elliptic, the suppressed words being equal to " the issue, or 
the result, would have been quite diSerent." Sometimes the form ki&kaU erne! 
is used. 

137. Aa-iaWrftJO, a combined relative and causative of ku-suba. See Gram- 
mar, pp. 91 and 96. 

138. JCa-lutu, diminutive of ki-tuiu, which sigoiljes any cracked vessel, as 
gourd, jug, pot, box, etc. It should not be confounded with ki-rntHga which is 
not the cracked whole, but the uncracked fragment of an earthen vessel, whether 
pot or jug I The ki-menga Is generally used as a frying pan. Ki-menga, there- 
fore, is a potsherd, and ki-tutu a cracked vessel, or any broken, worn-out article. 

139. Uadia ^nitf uaHua 'niif What 's the use of eating and drinking i i. e., 
of living ? 

264 Folk' Tales of Angola. 

140. Mu^ relative pronoun of ma-kutu in the objective (accusative) case. See 
Grammar, p. 95. 

141. Ki'Zomba is the dancing-place, and also the dancing party. It is not the 
act or the way of dancing ; this is called u-kininu, Ki-somba kia Ngola^ or kia 
Kisama, or kia Lubolo signifies, therefore, the dancing-place or the dancing com- 
pany (also called di-bandela^ i. e., flag) of the Ngola, Kisama, or Lubolo people. 
Ukininu ua Ngola^ or Kisama^ or Lubolo signifies the peculiar dance of the 
Ngola, Kisama, or Lubolo tribes. 

142. Bama means any definite place on earth ; kuma, anyplace in the open air; 
mumOj any place within an inclosed space. See Grammar, p. 66 and 87. 

143. l/;'i/u is either honor, respect, politeness, or the token of it, namely, a pres- 
ent, an invitation, and the like. It also means " fear to do wrong" and "virtue." 

144. The Portuguese in Angola take only two meals, one called '^almo^o" 
(breakfast), the other " jantar " (dinner). The first is taken between 9.30 and 1 1 
A. M., the latter between 6 and 7.30 P. M. Hence, in the present case, Vidiji 
Milandagoes out at about 8 p. m. 

145. Kiabeta, The verb is impersonal. The unexpressed subject is ib>«a, thing, 
or kiki^ this thing. The prefixes ku^ bu^ and tnu also form impersonal verbs, as 
they are sometimes called in European and other languages. In Ki-mbundu it is 
simply an elliptic conjugation, the general subjects ntutu, kima^ kuma^ bama, 
muma, being sufficiently indicated by the context and the concord. 

146. Seta, from Portuguese **selha.*' 

147. Ku'longay pronounced as any foreigner, except a Frenchman, would, means, 
to teach. Ku-ldnga^ with less stress on the penult and a slower enunciation of the 
first and last syllables, means '* to load.'* It is used of loading a gun, a canoe, a 
carr}'ing basket, packing a box, etc. Ku di longa, to teach one's self, is used for 
" learning, studying ; *' ku di longa^ to load one^s self, for embarking or seating 
one^s self in any inclosure, as a carriage, a boat, etc. 

148. Muhatu ua Nzambi does not mean that the woman is divine either in 
beauty or goodness, no more than muxi ua Nzambi means a divine tree. It is 
simply a sentimental way of expressing one's self ; implying, as a rule, that the 
person, plant, or thing thus qualified is considered as dependent solely on God, 
being unassisted, uncultivated, or abandoned by men. Ki-mbundu phrases re- 
mind one constantly that "man's extremity is God's opportunity." 

149. Mu palaia, in Loanda, is used for ** in the lower part of the city," or 
" down-town ; " while ku palaia or bu palaia is specifically " on, to, or by, the 
shore, or beach, or fish-market." See note 21. 

150. iV //w/7;r/ seems incorrect as referring to di-sangay but it is preferred to 
the regular /// dimoxi ; probably for euphony's sake. 

151. Buexile; bu kanga is understood as subject. See note 145. 

152. It is not quite clear whether Fenda Maria simply calls the things by their 
names, or gives them the order to act what their names imply. A slight difiE^er- 
ence in intonation, or punctuation, gives it one meaning or the other. 

153. That all kindled themselves is not to be taken literally. When the lamp 
was lit, all were seen acting in the light. 

154. The informant dictated here "takes a goat from the pen to throw at all 
things flaming." 1 confess that I cannot understand what this goat has to do with 
the story. 

155. Selende, Though all natives I have asked failed to recognize the Portu- 
guese origin of the word, I am positive that it is simply the word " accidente ; " and 
the idiom uabana selende corresponds to the Portuguese " deu-lhe um accidente." 


NO. 11. 

Informant. His name was " Piolho," which is the Portuguese equivalent for 
louse. This nickname he owed to the tilth and abjection to which his foible for 
rum had reduced him. He was working as a rope-maker at Bom-Jesus, on the 
Kuanza River, his native place. In the war against Humbe, back of Mossam- 
edcs, where he served as a Portuguese soldier, he had been crippled for life. He 
was the first man whom 1 could by small remuneration induce to dictate a few 
folk tales. In all his abjection, he was as punctilious as the proverbial Spanish 
beggar. Several times he punished me by interrupting the dictation in the most 
interesting part of a story, because a question, a tone in the voice, or an innocent 
word had offended his susceptibility. So the present story was left incomplete by 
him, and the last portion had to be obtained by letter from America. A former 
pupil of my Loanda school, who was then employed at Bom-Jesus, wrote it down 
for me. His name is Domingos de Lemos. 

Dialect. It is that of the lower Kuanza about Bom-Jesus, which but slightly 
differs from that of Loanda. The informant seems to have some peculiar expres- 
sions of his own, or which, at least, are not in general use. 

Comparative. This story is originally that of the " Cenerenlola," the univer- 
sality of which has been traced up by Gubematis in his " Florilegio delle novelline 
popolari," p. s, and by Henry Chasic Coste. In the folk-lore of Portugal, Madeira, 
and Brazil it is current under various names and in various versions, The ver^oo 
nearest related to ours is the Brazilian oti p. 52 of "Contos populares do Brazil," 
by Sylvio Romero. But, as in the case of No. 1 (Fenda MariaX the fundamental idea 
of exotic origin, in this storj-, has been so perfectly covered with Angola foliage 
and blossoms, that science alone can delect the imported eleroenis, and no native 
would believe that this mii-soso is not entirely Angolan. The mention of Kima- 
lauezu kia Tumb' a Ndala, the great central figure around whom almost all native 
folk-lore clusters, and whose daughter the heroine is said to be. as also the episode 
of the Ma-kishi, connect this story with those in which either Kimalauezu or the 
Ma-kishi play an important r51e. By the marriage with the child of the governor 
it is also related to No. HI. 

156. Kinouesa kia Tumb' a Ndala. In Loanda he is generally called Kima- 
lauexu or KimaUzu kia Tum^ a Ndala, while in the Mbaka, and Other inland 
dialects his name is pronounced Kimanauese kia Tumb' a Ndala. He is a purely 
mythic figure, but may have once been a historic personage. Much of what the 
natives say of him corresponds with what the Ama-zulu tell of their U-nkulunkulu, 
but no reverence attaches to his name. 

157. Maxila. This is a kind of palanquin with either side open or screened 
by curtains. It is used by (he whites and well-to-do natives in the Portuguese 
towns of West Africa. For long marches through the bush, it Is replaced by 
the "tipola," which is a hammock hanging from a strong bamboo pole, lo which a 
dais or canopy is fixed so as to protect from sun and rain. The fact that Nzud 
uses a maxila shows that his residence was in the neighborhood of Loanda, in 
what is now called in colonial Portuguese " os Muceques." See note 163. 

ijS. Paxiiu is the Portuguese " passelo," a tour, a walk, or ride, for pleasure, 
to a moderately distant place. 

159. Nsni is the native pronunciation of the Portuguese " Joao," i. e., John, 
and Nzuana that of "Joana," i. e., Joan, Jane. 

160. Nguvulu comes from the Portuguese "governador," but applies only to 
the governor-general ai Loanda. Ngola, in native parlance, represents the 
ancient native kingdom of Ngola (in Portuguese " Angola ") whose boundaries 

266 Folk 'Tales of Angola. 

pretty exactly correspond to those of the present District of Loanda. The origi- 
nal, and still independent, tribe of Ngola has withdrawn to the river Hamba, one 
of the affluents of the Kuangu, where the ancient court of Ngola Kiluanji kia 
Samba is still kept with undiminished pride, but with greatly reduced power. 
Nguvulu mud, Ngola, Governor in Angola, is used along with nguvulu ia Ngola^ 
governor of Angola. The nguvulu is the representative, in Africa, of MueiU' 
Putu, the king of Portugal. 

i6i. Ku lu dia mundu is the same as ku di-lu dia mundu^ that is, on, above, 
over the world. It is also pronounced k^o lo dia mundu, in which case the prefix 
di of di'lu is replaced by the article o, and the following u of the monosyllable lu 
becomes also o by progressive vocalic attraction ; thus : K* o lo dia mundu, 

162. Mu'seke, correcdy used, signifies <' a sandy place *' and is derived from the 
same radical (ku-seka) as ki-sek-eU, sand. In the Loanda dialect, however, the 
word has come to mean '*a field," with the plural mi-seke for ''fields." Ku mu- 
seke signifies '* to, or at, one field ; '' ku miseke, to the fields ; thus ku mis^ke ia 
Kamama, to the fields of Kamama. Mu museke, or mu miseke is ** within a field 
or fields." In Loanda-Portuguese " muceque " is now used for " coimtry-house, 
summer-house, villa," and **os muceques" is the name given to the inhabited 
country around the city of Loanda, where the well-to-do whites and natives have 
their country-houses. 

163. La will be found only in the stories told by ** Piolho." He uses it exactly 
like ba or ha of the Mbaka dialect. It is probably an abbreviation of kala. See 
note 174. In English it is to be translated by " if, whether, or." 

164. Kulemba, Concerning marriage ceremonies, see the story of the Four 
Uouas, and that of the Daughter of Sun and Moon. 

165. ICeli, the same as k^aiU, from ku-ila, to say or do. 

166. Nguamami for nguamiami is again one of the peculiarities of Piolho's 
diction. As to the governor's refusing the present, it is becoming to the white 
man, who makes all the metal money, the cloth money, and the bead money, to be 
generous, especially on such an occasion ; for, as the saying goes, " mundeU ufu- 
menena kubana, J^afumenena kuzela; diiaki dia sanji uS diazila,'* i. e., "the 
white man owes his fame to his liberality, not to his whiteness ; for the egg of the 
hen, too, is white." 

167. Akiki or o kiki is composed of the old euphonic article o ox a and the 
demonstrative pronoun, first degree, of class III., singular, which is often used 
for " now " and " but." Kitangana is probably understood, kitangana kiki^ this 

168. Ku'Xanga (Ji-huinii) comprises (i) going to the bush, (2) cutting the wood 
and binding it into a bundle, (3) canying it home. As the cutting is done with a 
poor native hatchet, or an iron trade-machete, the task is rather laborious. 

169. Ngamela, from Portuguese **gamella." It is a vessel made of the same 
wood and shape as a canoe, only smaller and sometimes shallow. It is used for 
washing clothes, for feeding pigs, for carrj'ing fish (in Loanda), for holding all 
sorts of things. Very small imitations of canoes are also used, with other things, 
as medicinal charms {u-mbanda) consecrated to the spirit Ngiji (River) for the 
purpose of ku-vuala, i. e., breeding ; but only in the case of barren, or not suffi- 
ciently prolific, women. Men use natural medicines which are sold by the native 
doctors {imbanda). The native word for all these small canoes, used as vessels, is 
ulungu or uaiu, the same as for the real canoe. See p. 68. 

170. Tabu or di-iabu is a place on the edge of a river or lagoon, where the 
reeds, which obstruct the banks of all rivers and lakes unless these are pressed in 
between bare rocks, have been cleared away, so as to allow the canoes to land, 
and the women to bail out water and do their washing. As the tall grass of the 



banks is generally infested .by erocodiiea, these cleared spaces are the only rela- 
tively safe places for approaching the water's edge; for there the crocodile is 
likely to be detected before he can strike. The colonial Portuguese call such 
places " portos," i. e., ports, havens. I translate labu by landing-place, or simply 
by landing. 

171. MuUmba. This tree is the Ficus piilopega of Wclwitsch. It is a favorite 
tree for shade, and thrives in the driest and sandiest soil. It is much like the 
banyan-tree o£ India. 

172. Aivi! This is the interjection of pain, sorrow, mourning; like the Ger- 
man "ach I" It is never a threat as ''woe to!" but merely a complaint. It is 
really composed of ai and ui or ui ; the latter being the vocative, the ai an inter- 
jection for sharp, thrusting, physical pain, or onexpected offence. 

173. TuttiT ami, "since me." This is an unusual construction, but very appro- 
priate and graphic. In emotion and sobbing, it is natural to leave different clauses 
of a proposition incomplete, and to announce them in another order than when 
cold reason dictates. 

174. Kala signifies usually " hke, as." "Piolho" gives it sometimes the 
meaning of " but, however, yet." See note 163. The meaning of the unfinished 
clause ia : Since I was born, I never did any washing, but now they send me to 

175. Ngan' ami instead of the regular ngana iaml. (See note 166.) In Loanda 
the only form used, besides the regular one. is ttgan' iaml, which is applicable to 
any master or mistress. In Malange and Mbaka ngan' ami is used exclusively 
by a slave-wife in addressing or mentioning her husband, and signifies therefore 
"my husband and lord." 

176. A-kama. Inland, where the language is purer, mu-iama is used only for 
a slave-wife of a polygamist (hm^o). A free wife is called ki-kunji or mu-kaji. 
Among the free wives of a polygamist there is a further distinction between the 
wife who married first and those who followed her. The first has authority over 
the others, and is called kola dia hotigo (the great (wife) of the polygamist), the 
others are called ji-ndenge ja hongo (the smaller, inferior (wives) of the polyga- 
mist). The head-wife alone has a right to the title of mukua-dibata (master or 
mistress of the house), which she shares with her husband ; and the head-wife of 
a chief alone is called na mvuaU (queen). A mu kama is never called mu-kaji 
by either husband or other people; he says mukam' ami, the others say mukam' 
a nganji (the mukama of So-and-So). Nor does the muhnma call her man mu- 
tume ami or munume e/u / this is the privilege of the hi-hunji. She calls him 
ngaH' ami or ngana tami, if he has only one mukama, or ngana ietu if he has 

In the coast-towns, mv-kama is now used, almost indiscriminately, for any 
aen-ant girl above ten years who has been bought, or " redeemed," as people say 
since slave-dealing has ceased to be publicly honorable. This free use of mu- 
kama is silently witnessing against the moral (?) behavior of civilized masters, 
white or colored, in the "centres of civilization." 

177. Maid. The term expresses vigorous or hearty continuation of an action 
described in the preceding verb. Thus, kola maU! shout on, and loud t Su- 
MgcHu mai-eRu! pull on, and hard! In the present case, Fenda Maria means 
to say this: I never washed the clothes (the slave girls always washed), lei tliem 
continue to wash ! See note 3G. 

178. Lela, instead of Ulu. Final -o for final -u is often heard in tlie interior, 
where, in some places, the use of one or the other is merely a matter of taste. 

179. U-ngana, from ngana (see Grammar, p. 123), signifies in the first place 
"the quality, dignity, and office of being a ngana, i, e., a free person, one having 

268 Folk-Tales of Angola. 

authority." Keeping this first meaning in view, the word u-ngana is also used for 
chiefship, honor, glory, grandeur, majesty, splendorj for mastership, freedom^ 
liberty (ufolo\ for kingdom, reign, government, and body politic. 

1 80. (/mbanda ndenge. U-mbanda is derived from ki-mbanday by prefix i^ as. 
u-ngana is from ngana. Umbanda is: (i) The faculty, science, art, office, busi- 
ness {a) of healing by means of natural medicines (remedies) or supernatural med- 
icines (charms); {b) dL divining the unknown by consulting the shades of the 
deceased, or the genii, demons, who are spirits neither human nor divine ; {f) of 
inducing these human and non-human spirits to influence men and nature for 
human weal or woe. • (2) The forces at work in healing, divining, and in the 
influence of spirits. (3) The objects (charms) which are supposed to establish 
and determine the connection between the spirits and the physical world. When 
used to designate these objects, the word umbanda admits of a plural form, ma- 
umbanda. Natural remedies for healing sickness, however, are not called ma^ 
umbanda^ but mi-longo. 

As to the meaning of the saying umbanda ndenge^ in our text, it is somewhat 
obscure. There is a proverb, masunga kota^ umbanda ndenge; literally, wits are 
superior (greater, stronger), medicines (charms) "are inferior (smaller, weaker). 
The meaning is : natural and acquired ability will protect and exalt a man much 
more than charms or superstition. In other words, a man endowed with wisdom, 
but deprived of charms (amulets), is better off than a stupid man with any amount 
of charms. The relation of umbanda ndenge^ in our text, to the words preceding 
it, may be made intelligible by the following paraphrase : Thou art engaged in a 
struggle with contrary influences (umbanda) \ but thou shalt conquer one day 
(according to the saying), umbanda is surpassed by masunga. By stretching the 
saying a little — and African sayings are very elastic — it can adso be made to 
mean that a just cause will finally triumph over ill-will, and innocence or virtue 
come out victorious over its enemies. 

181. What a comforting power there is in being *' loused " no one can imagine, 
who has not seen the blissful expression on the face of the Loanda girl, when, her 
head sweetly resting on another^s lap, she is being relieved of her troublesome 
customers. It is a token of friendship to catch another*s lice; and not an atom 
of shame attaches to those concerned. As the operator is pretty sure to be him- 
self invaded by the tiny host, he or she often does the work gratuitously, with the 
understanding that the kindness will be returned (reciprocity). Among others 
than friends, it is customary to give a compensation. In Loanda, the average 
charge is from one and one half to three cents, according to the amount of trouble 
and risk incurred. One day, on dismissing my school at Loanda (to which only 
paying pupils were admitted), I noticed some trouble between two scholars and 
inquired after the reason. With a whining voice a little fellow replied : " So-and- 
So refuses to catch my lice." He considered that a great breach of school-fellow- 
ship. At Malange, a big fat worm, called katotola-jina (the lice-crusher), and 
which builds a most interesting nest, is used by the natives as louse-catcher. 
Placed on the wool of the head, it introduces its tiny head and strong claws into 
the tangled hair, ferrets out, and devours the unwelcome guests. When it has 
done its work, it is, without thanks, cast back into the bush. 

182. Lapa is the Portuguese " roupa." 

183. To tell a lie in self-defence, to cheat within certain limits, and to steal 
trifles in favor of a friend, arc not condemned by the native standard of morality ; 
but, when found out or caught in the act, the author of such an act may feel 
ashamed of his lack of shrewdness. 

184. PapaiL When used absolutely, "father" and "mother" are rendered by 
papaii and mamaniij but as soon as the word is qualified by a possessive pro- 

1 the forms pai and n 


I are the only ones to be used, e. g., pai 


185. Kuxi; about kuxi see Grammar, pp. 30 and 31. 
!86. It is o£E with a fish, that is, it is carried off by a fish. 

187. This ^ is a vocative i, which is freely used where we, in writing, put A. 
point of exctamaiion. It is also often added to a word, and drawn out to consid- 
erable length, when Ihe person speaking is hesitating about what to say next. 

188. KaUku bata. Before ia/Zand the destination, the verb kiienda, to walk, 
or to go, is often left out, and must be supplied in the translation. 

189. Ku-kuata mu kibetu, literally, to catch in flogging, is synonymous witli 
ku-bana kibitu, to give a flogging. 

190. Aro*/<A' is the Portuguese " cobre." 

191. Sela is the Portuguese "cera," i. e., bee's wax. There is no other word 
for the trade-wax. But the wax of the honey-comb is called i-sela, or i-xila, the 
singular of which {ki-sela and ki-xila) signifies a single cell of the honey-comb. 
To get the honey out of the comb, is called kH-kama o uiki mu ixila. 

192. Teeth of elephant, i. e., tusks of ivory. 

193. Di-kangi. This is the genuine Ki-mbundu word for India-rubber, both as 
a plant and as an article of trade; but the U-mbangala (Kasanji) word ndundu is 
gradually superseding it, at least in the interior. The Ngola and Holo tribes call 
it di-hoke; tlie Ma-hungu call it mu-konge; some Mbaka people and the Mbondo 
tribe call it ka-nana. The Ma-songo, like the I-mbangala, call it ndundu ; and 
the Ma-kioko pronounce this with a different intonation, giving the last syllable a 
higher tone. 

194. Tata (father) is often used without any definite meaning, as a euphonious 

195. 5i'-ff(aa-» is the Portuguese "machos." 

196. Ma-soladi, sing, di-soladi. from Portuguese "soldado." 

197. Mujika is the Portuguese "musica," and means, in these stories, a military 

198. On taking leave, it is customary for the one who goes to say xaf ^ .' that 
is, remain, or stay! {with or without kiamboU, i.e., well), and for the one who 
slays, to say: BixiP /(with or without kiambott, well), that is, arrive (safely at 
your destination). 

199. Compare this account of the Ma-kishi (singular Di-kishi, or Kishi) with 
those given in the Ma-kishi stories, Nos.V., VI., VIl., and others. The description 
of the Ma-kishi given by " Piolho" and other A-mbundu informants, agrees in all 
main points with that of the cannibals of the Zulu folk-lore in Dr. Callaway's 
"Nursery Tales," vol. i. pp. iS, ag, 33, 43 (many-headed monster). 145. 146, 157, 
esp. 158. Like "Piolho," in the explanations asked of him, the Zulus describe 
the cannibals as wearing long tangled hair, which falls over their faces. This 
long hair, and the many heads of some Ma-kishi, are the only points in which the 
Ma-kishi of the A-mbundu disagree with their descriptions of the A-tua, or Ba- 
tua, the famous pygmies of brown complexion, who are found in the great forests 
of all Africa east of the Niger, and who seem lo be the aborigines whom the 
immigrant Bantu (including all the African Blacks or Negroes) had to fight and 
drive back before they could establish peaceful communities. But, though I have 
not heard of any pygmy tribe wearing long, tangled hair, or having the faculty of 
growing another head as soon as one is cut off, it does not shake my present 
belief that our Ma-kishi, the cannibals of the Zulus {Ma-simii) and those of the 
Be-chuana (Ma-rime) are the aboriginal pygmy tribes. Not so much as they are 
now, but as they appeared to the first Bantu settlers, and as they were by these 
incorporated into the semi-historic and semi-mythologic folk-lore of their race. 

2 70 Folk- Tales of A ngola. 

The hydra-like heads of the Ma-kishi are an excellent symbol of the system of 
guerilla warfare common to all the Ba-tua (see Callaway^s '* Nursery Tales," p. 
354). It is strange that Callaway did not notice the similarity of his cannibals 
with his Aba-twa, so graphically described at pp. 353 and 354. His informants 
there declare that the Aba-twa kill those who say they did not notice them from 
afar, because they consider that an insulting reflection on their undersized stature. 
This is identical with the account of the Ba-tua given me by natives from different 
parts of Angola. (Concerning the Ba-tua in the forests of the Kuangu River, see 
the notes to my Vocabulary of U-iaka, which will be published with a number of 
other vocabularies in the Bulletin of the American Geographical Society, 1894.) 

200. Tetida! uatendela ^niif could not be explained by any native I ques- 
tioned on the subject. The expression is only used in connection with divining. 
The translation I venture to give is sufficiently warranted by similar questions 
and answers in the divinations of the A-mbundu. 

201. About the ''sandu," or **xali,** i. e., namesake, see note 85. 

202. Kuakij from ku-kia^ to dawn ; ku-ma is the subject of ku-aki, 

203. Kezuatu, contraction of the genitive ka izuatu. 

204. Kia-lumingu. The full form is kiz^a kia lumingUy i. e., the day of 
iumingu. This lumingu is the Ki-mbundu pronounciation of the Portuguese 
*• Domingo," which, again, is the Portuguese pronounciation of the Latin " Do- 
minicus," i. e., the Lord. Therefore kia-lumingu means, in its Latin origin, the 
day of the Lord. It is used for Sunday. The days of the week, in Ki-mbundu, 
are, Sunday, kia-lumingu; Monday, kia-xikunda^ from Portuguese "segunda 
(f eira)," i. e., second (holy day) ; Tuesday, kia-teUsa^ from " terga ; " Wednesday, 
kia-kuaiaiUy from " quarta ; " Thursday, kia-kinda^ from " quinta ; " Friday, ki€f 
sexta, from "sexta;" Saturday, kia-sabalu^ from "sabbado." In literary Ki- 
mbundu these exotic names will probably be superseded by the native names: 
Kia-Nganay Kiaiadi, Kiatatu, Kiauana^ Kiatanu^ KiasamanUy^ KiasambuadL 

205. Ngeleja^ from Portuguese " igreja." Compare ki-ngeUji^ from " inglez." 

206. Katalaiuy in Portuguese " Catraio.'* This name is particularly used as a 
proper name for male slaves. Katalaiu is generally a trusted domestic slave, not 
a plantation hand. Here, Katalaiu is evidently a faithful old slave of Nzud and 
Maria's father; and he still respects in Maria his old master's daughter. 

207. Ngan^ a ndenge. This form is used in Loanda together with ngan^ ia 
ndenge and ngana ia ndenge. In Malange, the latter, the full form, is the only 
one used. 

208. / abindamena ngenji. This expression denotes the exceeding beauty or 
goodness of the thing or things to which it refers. Ngenji^ from ku-enda, to walk, 
is a traveller. But, as Africans alwa3rs travel for trade, it is also used for trader, 
merchant The traders, of course, desire beautiful articles to trade with ; and, 
being in the business, they are the best judges of the quality of goods. 

209. Kaluajiy from Portuguese " camiagem." 

210. Misa^ the Portuguese "missa." The blind and the cripples are regular 
attendants at church in Loanda, because the ** Misericordia '' benevolent fund 
has alms distributed to them by the priest on each Sunday. 

211. Id. Who these id are is explained in the following words, ni tnujika ii; 
they are the men composing her band. 

212. Embamba^ i.e., £? imbamba. The Kisama people and some Qoanza and 
Loanda people use this form, e- instead of o 1-. 

213. On the remarkable law of preference or precedence which determines the 
use of the negative suffixed pronouns, when combined with infixed pronouns, see 
Grammar, pp. 78 and 79. 

214. Makuiu mi ! This expression is not only not insulting, but it may be 



complimentary as CKpressing surprise, when it is known the person addressing one 
intended to cause surprise. It corresponds then to our "you don't say so \ " or 
"is it possible?" Intonation uomistakably shows in each case whether fMiii6»/« 
M^ expresses contradiction, doubt, or astonishment. 

aif. This « is not j/" without," nor jf "if," nor « "saying,'' but an oid nega- 
tive particle. In Loanda they would say, u6a/a kota kana tie. The three negative 
particles of Kimbundu are : nt, se, and k' ; the two first have almost disappeared 
in the modern Loanda and Mbaka dialects. 

216. Kuaki marks the beginning of day, ku-nanga the spending of the day, 
ku-xeka the end of day, and the spending of the night. 

217. Ngongt is both the instrument used in a proclamation and the proclama- 
tion, order, or command itself. In the native towns, the herald shouts the proc- 
lamation in the principal thoroughfares. Sometimes he first calls the people's 
attention by striking a native bell, or by sounding a bull's horn. This horn. I was 
told, is also called ngonge by the Kisama people; at Malange the name of the 
horn is kipanana. At Loanda it is called mbiaga or mbungu. But ngonge, no 
doubt, signifies primarily a bell, and is synonymous with Hgnnga. A bell is stili 
used for proclamations, and called ngonge, by the tribes north of the Bengo and 
Dande rivers, i. e., among the Dembos (ji-ndembti). The ngonge is made of 
iron, and consists of a double bell in the shape of U, each leg of the U represent- 
ing one bell. There are no clappers in these bells. They are rung, or rather 
played, by striking with a piece of iron on either cup alternately. This native 
African bell has been noticed in many parts of the Continent, and is described in 
the works of several great African travellers. 

118. SakM is the Portuguese "sacco," i.e., sack. The sum represented by a 
taiu is thirty Portuguese, or nearly thirty-three American, dollars. It is called 
saiiu, because thirty dollars in Angolan copper money make up a man-load, and 
this is the sum usually put up in a sack when cash remittances are made to the 
interior. Tiie two " sacks " promised by the Governor represent, therefore, about 
sixty-five dollars of American money, and their local value is best illustrated by 
the fact, that even now (1891) two young slaves could be bought with the money, 
at Loanda, while in the interior it would bring three or more adult slaves. Slavery 
is abolished, by law in all Portuguese dominions ; but the natives, even in Loanda, 
buy, sell, and own slaves without regard for the white man's law. TTie same is 
the case in some English and other colonies. 

219. KadifeU, from Portuguese "alferes." 

220. Thps far " Piolho's " dictation of the story. The remainder, which is 
rather disconnected, was sent me to America by my former Loanda pupil, Domiogos 
de Lemos, who was then employed at Bom-Jesus. 

321 . Asalma .' is the Portuguese " Js armas ! " 

22Z. Tuma kit k' ijla is an idiom for '• know thou well," or " mind." 

213. Ngi bange favolo is, in pure Ki-mbundu, ngi bange hiadi. 

224. Kaleia is the Portuguese " cadeia," I. e., chain or prison. I n Ki-mbundu 
ku-la itiM lubambu is to put in chains (native jail); ku-ia mu 'aleia is to put in 
(Portuguese) jail. 

225. KM-nganala,lTojn Portuguese "enganar." In pure Ki-mbundu, to deceive, 
is translated by ku-fumba. when synonymous with cheating, and by ku-ta makulu, 
when no money or property is involved. 

226. Kn-folokala, from Portuguese "enforcar." In Ki-mbundu, hanging is 

227. This saying is not very proper. Nga Nzui must be very bitter to apply it 
to his wife. The meaning of the saying is, " we, the women, must be paid for, 
before we marry, because our bodies are a merchandise which, owing to the 

272 Folk 'Tales of Angola. 

demand, we can sell at any time." With a few honorable exceptions, the mulatto 
girls of a poor mother are taught from tender childhood that their support, and 
that of their relatives, will depend on their making a profitable trade of their 
bodies with white men. 

228. There seems to be a short blank between this and the following. 

229. Alumazit ox lumazi^ from Portuguese "armazem." 

230. Kikusu is a fresh-water fish which is much relished, notwithstanding its 
countless bones. 


Informant. Most of the stories in the present collection were, like this, dic- 
tated by a native of Malange, whose full Portuguese name is Jeremias Alvares da 
Costa, while his current name is Jelemfa dia Sabatelu, that is, Jeremiah, son of 
the shoemaker. His father was a shoemaker from Mbaka (Ambaca) who had 
settled at the court of Bangu, the head-chief of the scattered Mbamba tribe, and 
married a daughter of the chief's elder sister. By this marriage the sons of the 
shoemaker belong to the royal family of the Mbamba tribe and are eligible to 
the chief ship. They are both Mbamba and Mbaka, but first of all Mbamba. The 
informant learnt his father's trade, and has become his successor as shoemaker at 
Hangups village. In the natural course of events, he may also inherit the chief- 
ship and become a Bangu himself, for the present presumptive heir is his uncle 
and he comes next to his uncle. 

In 1890 he came with me to America, and most of his stories were dictated 
at Vineland, N. J. A life-size model of him is to be seen in the Ethnologic 
Section of the National Museum, Washington. Since 1891, he is again with his 
family at Bangu's near Malange (Malanji). Though by no means exempt from 
human and African frailties, Jeremiah has always been an abstainer from drink 
and native dances, and in all the time we lived together I have never known him 
to tell a lie, or steal, or behave unseemly. 

Dialect. The informant is equally familiar with the Mbaka dialect of his 
^ther and the Mbamba dialect of his mother. This story is entirely Mbaka, 
both as to dialect, origin, and dramatis personam. 

Comparative. The first part of the legend, where Kimanaueze^s wife will eat 
nothing but fish, and thus overtaxes the River's kindness, appears differently told 
in Story No. IV. of Loanda. The metamorphoses into a variety of animals are of 
frequent occurrence in all Bantu fiction. 

The marriage of Kimanaueze*s son with the Governor's daughter seems to be 
identical with that of Kimalezu's granddaughter with the Governor's son. (Story 
still unpublished.) In the Bantu languages, where the same word means either 
son or daughter, a confusion of sexes is quite natural. 

In Schlenker's "Temne Traditions" (London, 1861) p. 89, the Temne hero 
Tamba renders some services to animals who, in return, give him instructions, 
which later on greatly help him to win the daughter of the King, whose successor 
he becomes; all very much like Nzui's experience with the beasts and the 

Passing from Sierra Leone to the extreme southeast comer of Africa, we find, 
among the Zulus, Ubabuze, who like Nzui is deprived of men and oxen by wild 
beasts, but saved by a mouse, on whose skin he is lifted up in the air, and carried 
to his damsel whom he marries. (Callaway's " Nursery Tales," p. 97.) As to the 
personification of the river, compare the one reported by Du Chaillu, ** Equatorial 
Africa," New York, 1890, p. 358. 

The Portuguese stories ** A Torre Babylonia " and " A Torre Madoma," whose 



fundamental outline is found in the foik-tales of many other nations, have some 
resemblance to this number. See " Contos populares," by Ai Coelho, p. 34, and 
" Contos nacionas," by the same, p. 50. 

231. Kilundu kia matamba. This expression, it seems, is not known in Lo- 
anda. The informant says it signifies " possessor of many friends," i. e., a popu- 
lar man. Ki~lundu is a non-human spirit, the same as di-bamba. Ku-lunda is 
to lay aside and keep in a safe place. See note 620. 

232. UaSuHga, uasoma. Used both at Loanda and in the interior. Ku-lunga, 
ku-soma is an idiom, signifying to build one's house, marry, have children, cattle, 
and get on. The tense used here is preterit III., indicative of a distant past. 
The preterit II. is MatungiU, uasomene, and preterit I. is uatuugu, uasomo. This 
tense implies that the action is still fresh, recent. 

233. Na mvualejl. Na mvuaU is the title of the chiefs head-wife, and cor- 
responds, therefore, to our Queen. This use of the plural concord lii) with a 
singular noun {mvuale), as a sign of respect, is remarkable. It is also used with 
the prime-minister, e. g., ngolajnbole ji, but neither with the chiefs title soba nor 
with di-kata, head-man. To show somebody respect by this use of the plural is 
called j6u mu jingisa. 

234. Mbiji ia menia. In the interior, the word mbiji, in the plural form yi- 
mbiji, is used to denote meat or vegetables eaten with the staple yun/i' (mush). 
Mbiji is one of the general Bantu words for meat ; and so mbiji ia menia, i. e., 
the water-meat, was probably the iirst denomination of fish. In modern Ki- 
mbundu, mbiji is used almost exclusively for iish. 

235. Kalumua, from iu-tuma, to send, to command. The regiJar passive form 
of the Bantu, formed by the insertion of u before final a, which has disappeared 
as a living form in Ki-mbundu, is still preserved in this word and a few others. 
Katumua means " messenger." 

236. C/xi. This is the most common form in the interior for uixi ; but they 
never say axt for cxi, which proves that -iii is the root, even in the dialects of the 

337. Luknla is the largest affluent of the Kuanza River, which it joins at Ma»- 
sangano (Masanganu, confluence, from ku-sangana, to meet). 

238. Ku-tamba is used only for lishing with nets (ma-uaitda) and with the large 
fish' baskets, used solely by women, and which are called i-sakala. These are like 
the mi-xia, only larger. With the mU'Xua the verb to be used is ku-kuata lot 
catching (fish), while ku-lunga is used for the setting of the basket-trap. With 
hooks, the verb for catching is ku-loua. 

239. Ngidia-hif In Loanda ngidia-niiT or ngidta 'niif The absolute form 
is inii in Loanda, iki in the interior. 

240. Kixu' cki, or kizu' okio, or kizua kimoxi, can all be used for " one day " 
when beginning an episode in a narrative. In the folk-tales of Louisiana negroes, 
the expression " this day " for " one day " is also met with. 

241. Mbansa signifies really the house, yard, and adjoining huts belonging to 
the chief and his wives ; that is, his residence, his court. It also means capital, 
fori! is applied to the whole village inhabited by the king. In the Mbaka, as in 
most inland dialects, mbansa is moreover used for the chief himself. 

242. Ubixila, in Loanda ubixila. The natives of the interior pronounce the 4- 
of Loanda like Ish, in words which in the Bantu mother-tongue had a /. It only 
occurs before -i, and the change of the ancient t Xa x and x is due to the presence 
of this-r. yl/u-// (tree) becomes mu-ii" in MbakaiWa-j-i in Loanda. 

243. Koxi, boxi, moxi, are contractions of ku o 'xi, bu o 'xi, mu o 'xi. Compare 

244. Ha or ba is tlie word used by the Mbaka, and other inland tribes, for the 
Loanda word anga, or inga, meaning, "whether, or, if, and, then." 

274 Folk 'Tales of Angola. 

245. Kiximbi is the spirit or genius who is supposed to be lord of a river or 
lagoon. It may be masculine or feminine. In Loanda, the same genius (di" 
hamba^ di-bamba or ki-lundu) is called Ki-anda or Ki-tuta, See Nos. IX. and L. 

246. Ku di ijilaj to come spontaneously, unsent, unbidden ; from kuiga. The 
form is a combination of the reflexive (di) with the relative {-ijila) verb. 

247. Imana ! ** stand ! *' is also used for '^ stop ! ** Ku-im-ana is a medial form 
of ku'tm-ikay to erect, hence to stand erect 

248. The first time, the fisherman pulled the net barely out of the water ; then 
he let it drop and ran. The second time, he dragged it on to dry land. 

249. Mundu is the collective of mu-tu. As a collective it has no plural form. 
It means " crowd, congregation, tribe, nation, mankind, world." 

250. Among most tribes, to the farthest interior (Mbamba, Ndongo, Mbondo, 
Ma-songo, Ma-holo, Ma-hungu, I-mbangala, Tu-pende, Bashi-lange, Akua-lunda^ 
the chief is approached in the manner here described, by a subject as well as by a 
stranger. That is, the subject or the stranger sits down on the ground, throws 
himself flat on his back, then bows forward and touches the ground with his chin. 
The Mbaka tribe (i-mbadt) and their offspring are exempt from this custom. 
The Ma-kioko and Ma-shinji, in addition, pick up dust and rub it on chest and 

251. Kalunga, This word is used to signify: (i) death; (2) the personification 
of death in the shape of the king of the nether world, called Kalunga-ngombe, 
and the world of shades itself ; (3) the ocean ; (4) an interjection of wonder ; (5) a 
title of respect, given to a chief, and, among the I-mbangala, to every freeman of 
some importance. 

252. Aft, This is the objective of the personal pronoun, second person plural, 
in most dialects of the interior, which use mu- for the prefixed subjective. In 
Loanda nu is used for both the prefixed (subjective) and infixed (objective) pro- 

253. Kunu; in Loanda kuku, 

254. Mahezu, What the original meaning of this word Is no one has been 
able to tell me thus far. Its use, however, is plain enough. It stands like our 
"amen," after a prayer, as the word signifying that the speech has come to a 
" full stop ; " that the speaker or talker has reached the end of what he wanted to 
say. To this mahezu the other party answers a Nzambi, that is, " of God." The 
word mahezu is probably imported from a dialect or language of the far interior. 

255. NgolantboU^ composed of Ngola (probably old Ki-mbundu for ngana^ 
Lord) and mbole, i. e., hunt ; hence, " Lord of the hunt " {ngola a mbole). It is 
the title of the chiefs prime minister, and presumptive successor, if he be of 
royal blood and closely related to the king. The other royal of&cer is the sakala 
or tandala, that is the secretary, who, in the Kuangu basin, is almost invariably 
a Mbaka-man. The council of the makota^ or elders, is the legislative body (par- 
liament) of the tribe, while the king, with his cabinet, is the executive, wielding 
absolute power as long as he is constitutional enough to keep in favor with the 

256. In the interior, only the chiefs and civilized Mbaka men are allowed to 
sit on a European chair. The elders may sit on native stools ; the plebeians and 
slaves sit on mats, or on the bare ground. 

257. M^d'xii in Loanda mu V/. Written in one word, moxty it signifies 
" under." 

258. Palahi\ or Pala" hi? in Loanda //z//j'««/ composed oi pala (Portuguese 
"para)" and /««, i. e., what? The purely Ki-mbundu equivalent is mu kanda 
dia ^hif in Loanda tnu konda dia ^nii? 

259. Manila with accent on last, long, and nasal syllable, is an interjection sig- 
nifying " I, or we, don't know.'* 


z6o. lA boxi, m hulu, 

•z(i\. In the interior, i 

)ut, with femali 

262. Kitala, like ktsoko, is both siif 

263. j4-ia, or fl-ia, signifies "take." 

s restless." 
o give birth she generally goes 
E, out of sight of the 

or stature, and age. 
Compare with ku-ba, 1 

give. They also 

264. hfonde, possibly from Portuguese " monlar," i. e., to mount, ride. 

265. Ku ema, often used in the interior for ku dima. In U-mbundu, and other 
dialects, the prefix di- is often substituted by the prefix t-, or, more correctly, by 
the old article f-. 

266. Bu kola dia muxi, is "at the foot of a tree," in the same sense as we say 
"at the foot of a mountain." The to/a of a tree is the space and the ground 
arotuid it, as far as its shade extends while the sun is high. 

26?. Xitu is " flesh, meat," used, as in the Bible, to signify all animate beings, 
but especially animals used for food, and par excellence "game." Ki-ama is a 
ferocious animal; ki-bamba. a reptile or an insect, a crawling animal. 

268. Mu ngongo is never used in Loanda as one word ; but in the Mbaka 
dialect it may be spelled and used as mungongo, a noun of class II. Only the 
doubled use of mu imu mu-ngongo) is to be avoided. 

269. "That made God," an inversion, which, straightened out, means "that 
God made." The rule No. 8 of the twelve laws of Bantu grammar, formulated 
by Lepsius, that the subject is always placed before the verb, and the verb before 
the object, is not to be accepted without reserve. 

270. Mbanda is really the soft part between the ribs and the hips, called waist. 
But, by extension, mJK'ii^ is most frequently used for any bottom: in animals, 
men, baskets, bottles, and other things. Compare mbanda, meat, in the Kuangu 
dialects. See note 376. 

271. Kike/e, from ku-ila, imperative future III. 

272. Teleji! looks like Portuguese "tres," three, used to introduce a conjuring 
formula. The meaning of these formula is intentionally obscure or unintelli- 

273. Ngudi signifies wolf, or hyena, in Ihe U-mbangala dialect 

274. The njinji is a wild cat looking like a leopard, but smaller. 

275. Bana mu kanu^ literally, " give the inside of mouth," graphic for " hold out 
thy open mouth." On spittle, cf. "Journal American Folk- Lore," 1890, pp. 51-59. 

276. As the njinji and the leopard {ingo), so the mukenge and the mbitlu are 
dose relatives. 

277. Hadi, meaning hardship, in the interior, is, in Loanda, an objectional word 
for dimg. 

278. Kikttanzotnba ; this name of the hawk is only used in fiction \ it is, we 
might say, its poetic name. 

279. Kabungu is any tailless bird. The Holokoko looks, indeed, as though his 
tail had been clipped ; and for this reason science has named him Helofarsus 
tcaudaiHS. He is celebrated for his high flight, which gave rise to this laudatory 
saying of him, " uate (or uasua) mbambe ni diulu (or ditu)" i. e., he set the bound- 
ary with the sky, or, he touches the sky. Compare these "poetic" names with 
the " laudatory " names in South Africa. 

280. Mutu a Inbila-suku. This is the " poetic " name of man. The transla- 
tion given in the text is a mere guess, suggested by the sound of the words. It 
may be more correct to write Lubi la (lua) suku. See note 628. 

a8i. Mon' a mundele, i.e., "young white man;" also applied to a civilised 

276 Folk ' Tales of A ngola. 

282. Muania is the heat and light of the sun ; daylight and noon-heat. In 
Loanda, the word is pronounced luania, 

283. Afa-letd, sing. di-Utd^ from Portuguese " leitio." 

284. Muhamba is the long basket in which goods are packed for carrying on 
head or shoulders. 

285. Ud ngi lambela-u^ would be in Loanda ua ngi iambela-mu^ or ua ngi 
lambda namu, 

286. In the interior, the prefix of the futural present is often used with the 
final form of the preterit I., or vice versa. 

287. Ku'kuata ku minangUj an idiom, meaning to pass time doing nothing, at 
least no manual work. 

288. Tuele, contraction of tua + i/f, preterit II., of ku-ia; not to be confounded 
with tuedi^ preterit I., from ku-ila, 

289. Ku'londekesa is '* to show a thing not seen before ; " double causative of 
ku-londa^ to see for the first time. 

290. To express ** entire, whole," the A-mbundu say " of entireness." 

291. The infinitive is used instead of the personal form to give more animation 
to the style. 

292. Ngaieluy from Portuguese " gaiola.** 

293. Dikolombolo didianga^ the first cock (-crow), means about midnight. At 
an interval of about one hour, or a little more, follow dikolombolo dia kaiadi^ 
dikolombolo dia katatu, and dikolombolo dia kauana. The latter is synonymous 
with kuma kuaki, i. e., dawn, which is regularly about 5.30 A. M. Dikumbi dia- 
tundu is said when the sun is just up. 

294. Mueza^ the same as uiza. In the interior the ancient form of the con. 
cording prefix for class I., sing, mu-^ is sometimes used for the usual u-, 

295. Ni boxi ni bu-lu, i. e., from head to foot, with the special meaning " having 
foot-wear and head-wear." 

296. Ku'takenay contraction of ku-takanena of Loanda, or ku-takenena of 

297. Utoka; in Loanda utokua. 

298. See Grammar, p. 104. 

299. Ku-kalakelay contraction of ku-kalakaUla^ relative form of ku-kalakala^ 
to work. 

NO. IV. 

Informant. Jo3o Borges Cezar, a nephew of his namesake, the informant of 
No. I. Jo^ had been for one year in my school at Loanda, and on my return to 
Europe accompanied me to Portugal, England, and Switzerland, where he learnt 
French ; and subsequently to America, where he learnt English and some Ger- 

Dialect. That of Loanda. 

Comparative. This Loanda story is not unknown in the interior, as is proved 
by the first part of No. III. See also "Journal American Folk-Lore," 1889, p. 37. 

In "Etudes sur la langue S^chuana," by Eugene Casalis, Paris, 1841, p. 100, 
there is a Se-suto story of a woman, who insisted on having the liver of a certain 
animal, until her husband got it for her. When she had eaten it, such an internal 
fire consumed her, that she went and drank up the whole lagoon of the desert 
Elephant, the king of the animals, punished her for the thirst thus inflicted on 
his people, by having the ostrich tear up her abdomen, from which the water 
flowed back to its former place. 

300. Ku dima dia kukala^ literally, "back of being," idiom for "long, long 
ago." In the interior they say w' uxahulu. 



301. Ku-sema, to crave, long for a special kind of food. Not used in Mbaka. 
30Z. Ku-didika and ku-ludika are s\-nonymous forms in Loanda. In Mbaka 
the fonn ku-idika alone is used. Ku-id-ika may be a causative form of ku-ila. 

303. Htita is food (provisions) for a journey. 

304. Ku-iima, generaJIy translated by " to hear," means really " to feel with any 
of the senses, except sight.'' So one may ku-ivua an odor, a fJower, a sound, 
heat, or cold; but not an object apprehended by sight. Hence Angolans, and 
many other Bantu, when speaking a European language, often use such expres- 
sions as "I heard a bad smell ; " " Let me hear it," instead of "Let me taste it; " 
" Don't you hear the cold, or the heai ? " 

30s. " It is heavy," refers to the net, as the prefix u- in uaneme shows. 

306. King' anji for kinga hanji. The abbreviated form anji is commonly used 
in Loanda, the full form kanji in the interior. 

307. Mttku" enu, thy fellow, companion, friend, stands for " I, who am speaking 
to you ; " mukua-mona, owner of a child, parent. 

308. Ualald! ualald! An onomatopoeia for the rustling produced by some- 
thing passing through the dry grass. To this Loanda word correspond the Mbaka 
synonyms uaidf uaidl ^nAfoiofoto! 

309. Ku-kuvitala, from Portuguese "convidar." 

310. Mu kanga is " within, or in the centre of, a cleared space," also " in dis- 
tance." Bu tonga is outside. Here mu kanga means " in the yard." 

NO- V. 

IiTFORKANT. Jclemfa dia Sabatelu. See No. III. 

Dialect. Mbaka. 

Origin. Though written in pure Mbaka dialect, this epic in prose does not 
seem to belong to the A-mbundu branch of the Bantu stock. It is current among 
the Mbamba tribe, which, with the Ma-hungu tribe, forms a connecting link be- 
tween the A-mbundu and liie Ba-kongo. The original seat of the Mbamba tribe 
is the old Duchy of Mbamba in the Kingdom of Kongo, south of the lower 
Kongo River. The Mbamba with whom I am personally acquainted live scattered, 
as welcome strangers, among the A-mbundu of the District of Malange. Their 
chief settlements are found (i) on the Lombe River, (a) in the vicinity of Malange, 
(3) on the Kamhu River. The head-chief of all the scattered Mbamba is old 
Bangu, whose residence is rather less than a mile northeast of Malange. (See 
note about Informant of No. HI.) Well do I remember my first visit to Bangu in 
the beginning of 1887. Then I knew but little Ki-mbundu, yet enough to under- 
stand from Bangu's eloquent speech that he was a vassal of the King of Kongo, 
"the elder brother of the King of Portugal,'' and that his people had come to 
thb region from Mbamb' a Mbuila. The exodus of the tribe seems to have 
taken place about a century ago. The emigrants probably moved along the 
upper course of the Lukala River, then down the Lombe valley. It was from Lombe 
that the Malange settlement branched off under the predecessor of the present 
Bangu. {See my vocabulary of Mbamba in Dr. C. G. Biittner's "Zeilschrift tiir 
Afrikanische Sprachen," Berlin, 1889, January.) 

Since writing the above, I have had the pleasure of meeting ii 
1S92) the Mdimbu Mbamb' a Mbuila himself, who had come ti 
tandala and several ma-kola, to transact some business and v 
He and his attendants were highly surprised to see a white man | 

Loanda {in April, 
Loanda, with his 
sit the Governor. 
Dsted on Mbamba 
matters. They confirmed the linguistic and ethnic identity of the Malange 

Mbamba with those of Kongo. 



Folk - Tales of Angola. 

Comparative. The gnuidfmther of the hero being Kimanaueze Ida Tunb' a 
Ndala, and his son Nzuj a trader, the story is thereby connected with others of 

It also belongs to the Ma-kishi stories. Kinioka, the serpent, appears also in 
four manuscript stories of my collection. The description of the spirit world 
fully agrees with that given in No. XL. The scene in which the hero is swallowed 
by the fish reminds us of one in the unpublished story of Kabindama and a numl>er 
of similar swallowings in universal fo!k4ore. 

In "£tudes sur la langue S^chuana," by E. Casalis, Paris, i84i,p. 97, there is a 
legend of a hero, Lilaolane, who behaves very much like Sudilca-Mbambi; only the 
enemy he conquers is not a Ma-kishi tribe, but a huge monster, Kammapa, whohad 
eaten up the human race. The latter is saved by Lilaolane, who after being swal- 
lowed too, kills the monster and leads the victims out of their stomach-prison. 
Casalis suggests, without attirming, that this might be a tradition of the Saviour's 
contest with Satan, whom he conquers by his very deadi ; but evidently, as in the 
case of so many supposed traditions of the Deluge, the resemblance is merely 

The life-tree, which thrives, fades, and dies simultaneously with the absent 
hero's life, is common to the folk-lore of all racial slocks. In the Portuguese folk- 
tales, it recurs in many places. 

It would be easy to hnd epic heroes whose careers coincide in many pioints with 
that of Sudika-Mbambi, but that would throw little light on the question whether 
this story is originally native, or imported, and whence. The Portuguese and 
Italian parallels alone are important in this respect. In the "Contos populares 
do Brazil," p. 69, No. XIX. has all the appearance of another version of our story ; 
it is itself only a version of a Portuguese story which belongs to the cycle of 
Gargantua (op. cit. p. 215) and may be seen in No. XLVII. of Theoph. Braga's 
"Contos tradicionacs " and in No. XXII. of Ad. Coelho's " Contos populares.'' 
Still as the story seems lo belong to the Mbamba exclusively and as these are 
fanatically opposed lo any innovation, the probability is against a Portuguese 

The epilogue of Sudika-Mbambi's legend is remarkable, as it makes of it a 
meteorologic myth, one brother representing the thunder-clap, the other the echo 
roaring back from the opposite side of the cloud-world. 

311. Sudika-mbdmbi. Ku-sudiia is a dialectic variation of ifu-ZwrfiJia, which 
signifies " lo hitch, or hang on, or in, a high place ; " mh&mbi is " antelope." Bothf 
words go to make up a pretty good descriptive name of the thunderbolt " u 
high, in the clouds, leaping to and fro like a deer." 

312. Kindaula is pronounced kindala in the Loanda dialect. 

313. She is so changed that she recognizes him sooner than he her. 

314. Xibala, the Portuguese "espada." The Portuguese word "chibata 
switch, stick (to beat with), and "chibatada" may possibly be derived from 
Ki-mbundu word re-introduced into Portuguese with a modified meaning. 

315. Kitembe is a mythic plant, which we translate by "life-tree." Its peculi- 
arity was that it flourished, withered, and died simultaneously with the life, peril, 
and death of the person with whom it was connected, just as the quicksilver in 
the thermometer rises and falls with the temperature. 

316. These verses are somewhat obscure; probably intentionally so. 

3I7> Lukuia is the redwood or camwood tree. The word lukula is Mbamba; 
in the Mbaka dialect it is hula or lu-hula. The Portuguese call the tree and wood 
" tacula." The wood is used in many ways, as a dye, or medicine, and it 
tutes an important article of purely native commerce and industry. 

318. The song of Kabundungulu is more mysterious than his brother's. 




319. Nuanda, abbreviated fonn of nuattdala, is used in the Mbaka dialect as 
an auxiliary verb in llie lormation of tlie future lense. It is from this shortened 
form that the contracted future of Loanda -ondo- (or -andih) is derived {-anda iu- 
banga, -anda 'u-baaga, andbbaHga, and lastly ondebanga by retroactive vowel 

320. Adi eiu (from sing, mu-adi, master). In the plural {adi) it signifies 

331. The principal stages in native house-building are : (1) the cutting of poles 
{tna-ioko), (2) the erecting of the same, as skeleton of walls and roof (ku-tiiba), 
(3) the tying {ku-tala) of wild cane or other poles horizontally across the erect 
poles, (4) the thatching (ku-zambela) of the roof, {5) the filling up of holes between 
the slicks of the walls, either with mud (ku-bebeka), or with thatch (iu-xiCa). 

322. The wail poles must be set up in a deep foundation ditch, or the house 
will soon tumble over. To erect a house on bare rock is pretty much an impossi- 

323. Di-kumbi is the sun ; and " one sun " signifies " one day." In Loanda, 
di-kumbi \% a\s,o used for "hour," or rather " o'clock ; " e.. %.,kumbi dianiif at 
what time of the day? 

324. This is somewhat obscure. Muesu signifies both beard and chin. 

32J. ^yij«rfii/fl-w((iA' evidently signifies "who eats a thousand," Uo\n ku-jandala 
and midi; the following " a hundred only serve to rinse my mouth," confirms 
that meaning, and is itself made intelligible thereby. 

326. Di-tulu is what has been called by African travellers the " prairie," or 
" campine " or " park-land." It is an open country, covered with the tall grass of 
Africa, and strewed with shrubs or trees, in some places denser than in others, 
but never thick enough to touch each other and prevent the growth of grass be- 
tween them. Muxilu is the thick forest, as found along the banks of rivers, in 
damp hollows, and on moist slopes. In the Mbaka dialect, mu iangn and mii lulu 
are pretty well synonymous. In Loanda any uninhabited stretch (wilderness) is 
called muxitu. Englishmen in West Africa give the name " bush " to both mu- 
xitu and di-tulu. 

337. Kuaki mu kimene; this expression is not used in Loanda. 

328. Ku-xiHa, " to fight, beat," belongs to the inland dialect, and is not known 
in Loanda. The Kisama tribe also use it. 

329. Ku-jika signifies "to press on something," hence "to close "(of door); 
also "to secure" by holding tight in place under some weight. In this case, the 
Kipalendes were not killed, but held on the ground by a stone too heavy to be 
rolled off, but not heavy enough to crusli the life out of them. Ku-jik-ula is the 
reverse of ku-jika. 

330. Sudika-mbambi, it seems, had the gift of second sight. 

331. Ku-bana mueuiu, literally "to give life," signifies, when used with an 
object (accusative), "to save," and when used alone, "to be saved, to escape," 
Kibo'tnueniu signifies "savior," literally "life-giver." 

332. Ngandu is a coarse mat, made of papyrus (ma-bit) ; dixisa is a fine mat 
(made of senu grass), which is spread on the ngandu, so as to make the couch 
softer ; di-bela is the finest mat, made of palm-fibre. 

333. Ku-tela, in the interior, signifies " to wither; " 
"to be green." 

334. This is a case of a half-person; or rather of o 
rating the upper part of the body from that below the u 
woman in No. 1. 

335. Ku-idika is not used in Loanda. Here they say ku-dikUa or ku-dikisa. 

336. It is a funny coincidence that this " narrow path " leads to destination, and 
the "wide one" to " perdition " (the lost estate). Cf. p. 309, Additional Nefe. 

n Loanda, on the contrary, 

e that had the gift of se pa- 
Compare the half- 

Folk - Tales of Angola. 


337. Ndungu, in botany. Capsicum sps. It is very common all over Angola, 
and isfreely used by the natives. This is a pun, based on the similarity of ndungu 
and ndunge. Compare " sharp " as applied 10 pepper and as synonym of " shrewd," 

338. The Angolan Pluto also has his Cerberus. . 
To " spread for one " (a nial) is the same as giving him a bed. J 

339. Ku'kunda (mutu), is to ask one all the polite questions included in natiw 
greetings or salutations. Ku Hi kunda, "greeting each other," includes all ques- 
tions and answers on either side. Kxamples of ku di kunda are found in several 
ol these stories, e. g., on pp. 163, \^\. 

340. The ngalu is a small basket, sometimes of quite an elaborate pattern, and 
so tightly woven that it is watertight. Therefore it can be used as a dish 
funji, instead of a platter or dish. 

341. Hama, from Portuguese "cama;" as "hala" from Portuguese 
lime. The native word for bed is kudidi, in the interior, and madidi in I 
Ma-didiis a plural form of ku-didi. 

342. The driver-ants arc celebrated for their voracity and pugnacity. 

343. Niuki, so in the interior. In Loanda it is pronounced niiki. 

344. Ki-mhiji is " Big-fish ; " di-Unda, sing, of ma-Unda, is the largest river-fiah 
about Malange; m^hki/k is the crocodile. This Hgandu is pronounced with an- 
other intonation than ngandu, a papyrus-mat. 

345. Di-leti, from Portuguese " leitSo ; " with Ki -rabundu prefix di-. Compare 
Nimd from JoJo, fapinii from pavilhlo, but kabilangu from capitSo. 

346. Naolo, from Portuguese "anzol." For catching crocodiles, the natJTea 
make a hook of crossed pieces of hard wood, with both ends sharply pointed, and 
on this they stick a suckling pig as bait. On swallowing the pig, the crocodile gets 
the sharp pieces of wood stuck in his throat or stomach, and can then be puUed 
ashore, provided the rope and the men are strong enough. A single man would 
naturally have to let go or follow the beast into the water, as Sudika-mbambi did. 

347. Ku-budijika is derived from ku-bula, to break, by the following process: 
(1) ku-budila relative form, {2) ku-budika medial relative, [3) bu^budi-ji-ka, ttcntil 
of medial relative. See Grammar, pp. 91, 98, 99. 

ih for^H 


NO. VI. 

Informant. Jelemfa dia Sabatelu. See No. III. 

Dialect. Mbaka, but story of the Mbamba, as the one preceding. 

CoMPARATrvE. In this story the Ma-kishi appear only as human being^.l 
though adepts in cannibalism. There is no monstrosity about them, nor can they fl 
perform anything superhuman. Cf. "Journal American Folk-Lore," 1890, p. 3I9;i 
also 1891, p. 19. 

As in No. VII. and manuscript stories, the river plays an important part a 
barrier between the pursuers and the pursued. The dropping of tiny objects \aM 
delay the pursuer, who can't help picking them up, belongs to the folk-lore of aT 

348. Ka-sabu, diminutive of sabv. In the interior, at least at Malange, a m 
so!0 is sometimes called sabu or musahu, which is the word generally used for a 
proverb. In loanda, the distinction between mu-soso, a fictitious tale, s^u, a 
proverb, and tioagonoHgo. a riddle, is observed more strictly than in the interior. 

349. Kixibu. From this the Portuguese Creole " cacimbo," with the additional 
signification of dew, is derived by the same process as the Creole "cacimba"(a 
well) from kixima. That is, ca- for ki-, and ci for ri. 

350. Kitumba, like di-tulu, is not known in Loanda, because there are no 
prairies around the city. 

Noles. 281 

3S'- JH'"^*'- House-rats {ma-bengu) are not eaten, but land or field rats are a 
delicacy. A great variety of species is found in the Angolan, as in all the AXrican, 

352. Puku ia dixinji is one of the numerous species of field rats. 

353. The song is not in Ki-mbundu proper, but mixed with words of a Kuangu 
dialect. Kase-nse stands for dixinji; mttlenga for dibia or iangu; baku' etti 
bakuala for aku^ etu aiuata ; kamue for kamoxi. Ku muUnga is the chorus. 

354- JV'nku'd is an idiom, instead of aku' i, probably in order to asoid a 

355. Ku'OrtgoloIa, the same as ku-bongolola. 

356. Ka-di, common in the interior for ka-iadi. 

357. Lelu, to-day, is often used with the signification of "soon." 

e Appendix. 

See Grammar, p. 97, note 

2 simply Ba-tua, stripped of all 

a the class of those which try ti 
r natural phenomena, and which 

358. Ku-tuam-tk-esa, double 

359. For the music to songs, 

360. The meaning of kcUkexi is only guessed. 

361. Ukolo is the Sesamum fndicum of scicni 
plateaus of the interior. Luku is the EUusine 


Informant. Jelemfa dia Sabatelu. See No. ' 

Dialect. Mbaka; but the story ia Mbamba. 

Comparative. In this story the Ma-kishi ar 
fabulous additions. 

The conclusion of the story brings this tale int< 
give the origin or the cause of certain habits o 
may be called the tetiologic class. See Additional Note, p. 309. 

The fact that the salvation of the adults is due to the obstinacy of an innocent 
child reminds one of a corresponding case in Kimona-ngombe's story, No. XV, 

3C2. That is, " We won't take you with us." 

363. Elliptic form of speech ; "( I will insist, or persist) until I have gone with 

364. Ku-sungidisa, causative of ku-sungila, which signifies to chat, to visit, and 
entertain each other, in the evening ; a favorite occupation of the leisurely Afri- 
cans. The causative is synonymous with " to entertain," but only after dark. 
In daytime, it is ku-naitgesa. 

365. The Ma-kishi's, or Ba-tua's, language having disappeared from the memory 
of the A-mbundu (if they ever knew it), they substitute for il in their tales the 
dialect of some distant, uncivilized tribe with whose language they are somewhat 
acquainted. In this case, the dialect used for the Ma-kishi's is that of tlie Ufa- 
holo, who live between the Luiyi and Kambu rivers, both western affluents of the 
Quango (Kuangu) River. 

Holo; ^'£i"gi< "^'f^'r tnuazeka kadiaf 

Ki-mbundu; Enii, enu, nuaztka kt&f 

The final ■< in ngingi is pronounced very long, because the words are sung. 

366. The first three verses of the little girl's song are obscure. The differing 
words are : 

Holo: ttgiiiii, hiiina. ji-mue. 

Ki-mbundu : bu-kuiuka, diniota, ji-hantue. 

367. Ku-lenda is "to consider too small, insignificant, miserable," that is, "to 
despise." The reflective ku di tenda is " to consider unsatisfactory for one's 
self," that is, "to complain about." 


Folk -Tales of Angola. 

368. The use of manii for "in order to" occurs only in (he inte 
seldom at that. 

369. Ndololo is not used in Loanda. 

370. Ku-itkela is not used in Loanda. Here they say ku-xaiesa. 

371. KiM&a. In the interior the day is sometimes counted from ooon to ni 
and then midoight is called mid-day. So in this case. 

372. /a' is a contraction of the Mbaka dialect for id ala {mu buaiua). The -t 
is pronounced very long, as it represents three letters a. 

373. The Ma-kishi would probably refrain from eating "sick n 
their concern. 

374. That is, " the other people, the women and children and slaves who are 
not at the 'soirde,' are all gone to bed; " then the party breaks up, and the Ma- 
kishi retire to their huts. 

375- Homba is the hollow between the breasts. As the native women, when 
they wear a long " panno " (cloth), tuck it up about that hollow, they also fold in, 
or tuck in, securely, whatever we would put in our pockets. Hence the verse and 
riiyroe in a Loanda song : 

Ku-fuxika is causative in -ika of ku-fuia; the transition from ku-futika to 
fuxika is as natural as that of zi to Ji and si to xi. See Grammar, p. 38. 
376. Holo: Hatncne ; mbunda; ia makcnia. 

Ki-mbundu : Muugi 

377. Manianiu, in Loanda 

378. The subjunctive impli 
prospect of a reward: "Save 

379. A7 tufii for ni tufut 
used for the futural present 01 

380. A-manii etu iot ji-man 
and treated as a proper name. 

381. Abulia. To have the 
may seem strange to some, y 
(from ku-bua) is originally, " I 
or other," hence " to be done, 
down in the mouth, to hang c 
to sketch disappointment in a 1 
"tired"? Disappointment 

to A^^l 
rent to ^^^1 

^s that the Hawk is, of course, not indifferent to 
us, that we may give thee a reward." 

In the inland dialect the preterit I. 
the subjunctive. 
tiijetu, because manii etu is, in this case, considered 

same word for being tired and being disappointed 
;1, in Ki-mbundu, it is rational enough. Ku-buila 
be exhausted (empty, finished) from some cause 
to be broken or knocked up, to be unstrung, to be 
ne's head, to give up, to be weak, faint," etc. Try 
nan's picture, are you not going to represent him as 
the collapse of mental and moral eSort, just as 

fatigue and prostration is that of physical effort 

382. Ku-mona, to see, signifies here " to choose." 

383. Mu-dimu, from ku-dima. The word for hoeing, cultivating, which is 
work " par excellence,'' is used for any kind of work, job, service. 


In'FORUANT. Musoki, a tall young Mu-suku (from U-suku, east of the Kuangu 
River, between the Ma-iaka and the Ma-xinji), who was my fellow passenger from 
Loanda to St. Vincent, Cape Verde Islands, in May. 1890. Sec "African News" 
of Vineland, N. ]., December No., 1890, p. 576. His home was at Mukunda, four 
days' march from the Kuangu River, He had been sold into slavery, because at 
play be knocked out another boy's eye with a stone. His Portuguese master lived 





at Kaxitu, on the Dande (Ndanji) River, aarth of Loanda, and was then taking 
Musoki as personal servaat with him to Lisbon. 

Dialect. That of the Dande, or Ndanji, River, as spoken by the plantation 
hands. All these are " redeemed " slaves, mostly from Novo-Redondo. As soon 
as they arrive on a plantation, they learn the Ki-mbundu of Loanda, spoken by 
the native foremen, and the variety of the local dialect, spoken by the native 
neighbors of the plantation. This Ndacji dialect differs from that of Loanda only 
in a few forms borrowed from the inland dialect and from the Kongo dialects 
spoken in the basin of the Lufuni (Lifune) River. 

Comparative. In this story the king of the Ma-kishi alone seems to have 
more than one head. While the Ma-kishi of the preceding stories were agri- 
culturists, these are hunters. About the swallowing of the hero see the notes to 
No. V. and the "Journal American Folk-Lore," 1891, p. 43. Cf., also, iiiti., p. 249. 
The deliverance of the captive ladies and the hidden treasures remind one of sim- 
ilar incidents in No. I. and Other unpublished tales. 

In the story of the widow's second lot of children, the stratagem by which the 
' old woman is killed corresponds to the way Macilo kills Maciloniane in Casalis' 
Sechuana legend of those two brothers. 

In the Brazilian folk-lore of Portuguese origin we find the feats of the two 
couples of children related of only one couple (p. 84 of " Contos populares do 
Brazil "}, and in Portuguese folk-lore, the story of the first couple is told in Ad. 
Coelho's " Contos populares," p. 67. 

The Portuguese origin of the second part of our tale is evident, as also the fact 
that the story is made up of two distinct mythographlc elements : (i) the hydra, 
(2) the intending murderer dying by his own trick. 

384. Mbansa^ here, is not the residence of a ziAa or king, but a small kisoHJi. 
This is a musical instrument, which is played with both thumbs. Cf. notes 241, 511. 

3SJ, The pakoia is the Bubalus Coffer, the fiercest inhabitant of the African 
forest. The natives shoot him from a stout tree, where the buffalo cannot get at 


■ for 3 

man, much more for a pygmy, to carry a buffalo. 
brought by the people belonging to one p^my, 

386. It is impossible 
The meat of two buffaloes w 
who either was in charge of or owned the meat-loads. 

387. AMenji for aku'd, peculiarity of the Dande dialect, due to the proximity 
of Kongo dialects, in whicli -enji is the possessive suffix of the third person. 

383. Ku-lena, " to be able, capable of, equal to, up to, strong, or clever enough 
for." Here the meaning is : By mere physical force we cannot conquer him j we 
must sit down and think of a stratagem. 

389. Mixima does not mean that the di-kiski had several hearts (or livers) as he 
had many heads ; but the miixima, liver, being the principal of inner organs, 
mixima is used to designate all collectively. 

390. See law of preference in negative suffixes, on pp. 78-81 of Grammar. 

391. Di-/undu, Irom Portuguese "defunto," i. e., defunct, deceased. It might 
easily be taken for a genuine Ki-mbundu word, derived from ku-funda, to bury. 

NO. IX. 

Informant. One of my Sunday-school boys at Loanda, whose name I do not 

Dialect. Loanda. 

Comparative. In the first part of this story, which is composed of two sepa- 
rate ones, the chief actor is the Kianda, one of the most popular spirits of Loanda 


Folk -Tales of Angola. 

mythology. It is the water-genius, and it controls the finny tribe on which tlie 
native population of Loanda chiefly depend for their sustenance- Hence its pop- 
ularity. The water-locked rocl«a beyond Fort St. Michel, at Loanda, are conse- 
crated to Kianda and serve as altars, on which the natives still deposit oflferings 
of food. The Axi'Luanda (inhabitants of Loanda Island) celebrate a yearly holy- 
day, with elaborate rites, in honor of Kianda. When the locomotive began to 
puff up and down the Loanda railroad, the natives ascribed its origin to Kianda. 
In the Mbaka dialect this water-genius is called Kiximbi, and bears in every 
valley the name of the local river. So in the Lukala valley, offerings are made 
to Lukala, in the Kuanza valley to Kuanza. See No. III. Another name of 
Kianda is KUuta. See note 620. The kalubungu occurs in this as in most 
Loanda stories. 

In the second part, the woman's Di-kishi husband has evidently more than one 
head, as he wants the woman to give him iwo-headed children. Compare her 
flight to that in No. VI. When the woman ran away, a Di-kishi araelled her 
presence in her refuge. This scenting the presence of a stranger is not uncom- 
mon with any negro when he enters his house, but it is also a universal incident ' 
in tales of monsters. In Portuguese folk-lore the expression " Aqui cheira-me a 
sangue humano" is frequently met with. 

About speaking skulls, compare No. XLV., and p. 324 of "Centos populares 
do Brazil," by Sylvio Romero. There is also a Loanda variant which I have in 

servir," to serve as, be good (or, be fit. 


392. Ku-xidivila, from Portuguese " 

393- Ji'Modd, the Portuguese "cordto." 

394. The translation of this verse is guess-work. I could not aver whether thi 
myth is meteorologic or aot 

39;. All these calamities are the consequence of the woman's disobedience U 
her husband. ■ 

NO. X. ^H 

Informant. Jelemfa dia Sabatelu. See No. III. 

Dialect. That of Mbaka. The story also originates from Mbaka, though 
many of the Mbamba have learnt it. 

Comparative. This story does not personify an animal, nor relate any super- 
natural occurrence, and yet it is accounted a musoso, because the case of four sis- 
ters taking the same name and wanting a common husband appears at once to the 
Angolan as an invention. According to rule, Kimanaueze is the father of such 
fictitious heroines. As the tale accounts for the origin of the unwritten native 
law, that a man shall not marry a sister of his wife, not even after the latter's 
death, it belongs to the class of letiologic tales. 

The law just mentioned prevails among the Mhaka, Ngola, Akua-Lunda, and 
Ma-kioko. The Ma-songo also generally keep that law ; some, however, in south- 
ern Songo, can marry a sister of a deceased wife. The Bashi-lange alone, of all 
the tribes known to the informant, consider it lawful to marry two sisters. 

Our story gives a detailed view of the wooing and honeymoon of the A-mbundu. 

396. Uoua signifies " silliness, stupidity," from ki-oua, a fool, a simpleton. 

397. Besides their birth-name, the A-mbundu get a name from their parents, 
nicknames from the villagers, and, when they reach a certain age, thev give them, 
selves their own, freely chosen, name. 

398. flala, pi. of ki-tala. It signifies both height of stature and age. The 
plural is used becatise each girl had her own age. 

ere the houses are 
; folks, sleep in a 

great cities than 
■f Loanda, the na- 

for which 

410. Only used in inland dialects, and less frequently than mahezu. 
4t r. He now pops (he question. 

412. Ma-koua plural of u-koua (in the sing, usually ukouakimi)x& ma-ta is pi. of 
u-ta. See Grammar, p. 5, As soon as the father of a girl has accepted a young 
man as husband of his daughter, he is his father-in-law; he has done his part. 
The wooing-present, or price of the wife, is the seal and pledge of the ci 
which it is the bridegroom's and bride's business to carry out. 

413. Di-lemba, Irom ku-lemba,\Q give the wool ng-gifts to the parents. Di-banga 
aeems lo be derived in the same way from a verb ku-banga, which must have been 
a variant of the present ku-benga^ to bring the bride home. 

414. Mu-kunji is usually a messenger. The word is derived from ku-ktinda, to 
announce. See note 23J. 

415. The plural form ma-mu loT Ji-nso, is not used in Loanda. 

41& As long as the companions of the bride (the imbaiambi), who have accom- 

Folk-Tales of Angola. 


panied her to her new home, are with her, the bridegroom cannot sleep with bii ^ 
bride, and during that period her house is called the house of brideship (imo ia ] 


417. In Loanda a trap is called ki-betu, diSerently "intoned" from ki-befu, 
thrashing. Both are derived ixo^a ku-bela. Ku-bettka is to incline, bend down. 
The rod of the trap, when set, ia bent down. 

418. Di-fue, leaf, is pronounced in Loanda di-fu. The word uisu signifies life, 
newness, freshness, youth, rawness, greenness, inexperience, according to its sub- 
ject. Therefore natives, in speaking a European tongue, sometimes talk of "a 
green child " (baby) " green (fresh) meal." Compare the American " greenhorn." 

419. Ambal' d. The imperative with following objective is used in the Mbaka, 
but not in the Loanda, dialect. In this it should be m' ambate, the object prcced- | 
ing the verb in the subjunctive, but without personal prefix, or ambala namu. \ 
See Grammar, p. 75. 

420. Him or her. It should always be remembered that the Bantu languages 
are genderless. 

421. The order given by Nzui is purposely ambiguous and cannot be writtea 
or translated satisfactorily : i' a di jituU is " let him, or her, not untie it." while 
<ti dijiluU is " let him, or her, untie it." In the spoken language, (he difference 
consists in the intonation. The boy was probably instructed to pronounce the 
message in sucli a flat, colorless tone, that the order was neither positive nor nega- 
tive; thus leaving it to each wife's intelligence to find out the right meaning. 
Moreover, there is the pun of ki-oua and uoiia. 

422. Mui signifies " in the Jiouse, or place, or town, of ." 



a (Kuan 

me 1 fail to recollect. 

a) River. 

•oso because the fact of one man 1 

Dialect, That of the lower Qua 

Comparative. Thi.s story we class a 
growing on to the back of another is manifestly fictitious and unnaturaL By 
some natives it would be given as a maka, owing to its moralizing nature. The 
names and the narrative were invented in order to illustrate the lesson that we 
must mind one another's warnings and words of advice. The origin of the stoiy 
must doubtless be sought in Mbaka. 

423. K'a-mu-ambatd and K'amu-ambelS signify literally " they not him cany" J 
and ''they not him tell ;" or, if it be taken as the passive form, "he who is not \ 
(to be) carried " and " he who is not (will not be) toid or taught." \ 

424. That i.s, they fastened their merchandise into the two long sticks, joined in 
front, on which, during a march, the load is stayed erect, while the carrier rests; 
or they fastened their goods in the load-baskets, called mi-hamba. 

425. Kifuangoiido is a village on the Bengo {Mbengu) River, north of Loanda, 
and the third station of the Loanda railroad. Here, tradition says, the qneen J 
Njinga Mbandi lost a copper coin, and that gave the name to the place. I 

426. Kijila is a prohibitory precept, enjoined by tlie Kimbanda, or medicinfr- I 
man, on an individual, a family, or a tribe. ' 

427. Nxensa is the name of the Bengo River from its head to Kabidi; thence 
to the sea, it is called Mbengu. MuA Palma, at the place of Palma. This Palma 
Is the name of Jostf Francisco di Palma, who later changed his name to Jostf 
Aleixo de Palma, He was known lo me, and his Portuguese friends, simply as 
Aleixo, but kept among (he natives the name of Palma. He died in 1890, while I 
was in America writing these stories. He was an active and intelligent mulatto. 

son of a Neapolitan soldier o£ Napoleon 1. (See Comparative Note of No. 1.) 
Kabidi is the name of the place where he built his house, and other traders joined 
him. Now, Kabidi is also an important station on the Loanda railroad. Ca- 
margo, a mile below Kabidi, is the capita! of the "concelho" Icolo e Bengo. 

428. Mu Jipulungu. LiteraiJy " at the paupers'." The place may owe its 
name to some crippled paupers, who at one time subsisted on the alms of passing 

429. Ku-nioka. So in the Mbaka dialect ; it is pronounced ku-nioha in Loaoda. 

430. Diesia, contraction of dia isAa. 

431. This is a proverb, usually applied to foolhardy actions, or, as here, to o; 
acting on his own hook, against the advice of friends. 

its revelation by 
Casalis' " Etudes 
fortunate brother 
reveals the 


Informant. Jelemfa dia Sabatelu. 

Dialect. That of Mbaka ; but the story is of Mbamba origin. 

Comparative. There is a striking resemblance between this fratricide and 

ver reviving animal- witnesses, and that told on page 96 of 

jr la langue Sechuana," There, too, the younger and more 

.s killed by his envious elder brother ; but the animal that 

;rime is a little bird, which revives as often as the fratricide kills it. 

published in the Sierra Leone ''Weekly News "(1890) a mushroom 

on the victim's grave reveals the fratricide. Everybody will notice some, merely 

accidental, resemblance to the storj- of Cain and Abel. 

In the Ki-mbundu story of "The Man without a Heart" (unpublished) the 
criminal is sued by his own son from court to court until he finally gets the pun- 
ishment he deserved. I have have not yet found a Ki-mbundu word for remorse, 
but this story shows that the Angolans know its effects, for Mutelerobe and 
Ngunga represent Ihe protests of conscience. 

From this story to No, XX. inclusive, personified animals are chief actors in 
combination with men. From No, XX. to XXXVIII.. personified animals are 
the only actors. In No. XXXtX. we again find animals speaking. So, the 
present collection contains altogether twenty-eight animal stories of Bantu origin. 

432. Ngunffl is a large bell ; mHleUmbe, in the inland dialect, is a small bell. 
See note 217. 

433. EU, from ku-ia, preterit II., third person plural {a ■^ile),. 

434. Ku-xangula is sometimes used without an object, and in that case signifies "~ 
to start, set out. When one lifts his load, it is understood that he is doing so 
only when starting on a march. Africans invariably have a load to carry, when 
they go a certain distance, for they need at least water in a, a bag of 
flour {fuba) or meal (faiiinia) for the mush {funji), an earthen cooking pot, and 

a mat to sleep on. 


Inforuant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. Although this is one of the finest stories we have, there is 
little that connects it with other African or foreign folk-tales known to us. That 
Kimanaueze is the father of the hero is not surprising to a fictitious story. What 
seems remarkable is that the idea of the cobweb serving as a kind of Jacob's 
lailder lietween the terrestrials and the celestials should be common to the Bantu 


288 Folk -Tales of Angola. 

of Angola and to the Hausas of the Sudin. In Dr. J. F. Schfin's " Magana ^ 
Hausa," London, S. P. C. K., 1885, we find a whole story (No. LXI V.) about the 
spider and cobweb going to a wedding feast in the sky. 

The frog, who plays such a prominent part in this slory, appears again \\ 
XXXVIII. In the " Contos populares do Bra);il," Frog goes to a feast in hi 
by hiding himself in Urubil's banjo, just as our frog went up in a jug. But on 
the way back to the earth, the bird turns his banjo upside down and Frog fails 
from a terrific height. 

About marriage rites, compare No. X., and about divining practices, see the 
Ma-kishi in No. I. 

43S- MbSimbi is the Ctphaiophus BurckeUi. The soko is larger than tiie 
aibAmbi and has larger horns. Kikuambt may be the Fiscus CapelliQ). Holo- 
koko is the Hclolarsui ecaudatvs. 

436. Na vtlu is the title of the son of a soba, used in addressing him. Velu is , 
e pronunciation of the Portuguese " velho," old man ; but this cannot be 

" Lord old r 

1 flattering title 

s derived from di-bube and dt-tundu^ 

its meaning in the present 
for a young prince. 

437. Compare uandanda with uanda, net. 

438. Ka-bube and Ka-sundu, persona! nam 
by preliK Ka-. See Grammar, pp. 127, 128. 

439. Snku ia kitadi. A saku is thirty " milreis fortes," which is nearly thirty- 
three American dollars. In the present case, it looks as though the saku was paid 
in paper, and not in copper ; for a saku of copper is exactly one man's load, and 
for the water-girl not to notice such an addition to the weight of her jug would be 
a big "poetical license," 

440. Thus, also, sSseme ia ngombe, a young cow, or bull. 

441. Literally kila is a bundle; pronounced li'Af'/n by some natives of the inte- 
rior. It consists of bones, claws, rags, hairs, etc., which the diviner shakes in hi» 
divining basket before throwing them on the ground. From the positions taken 
by the different objects, he reads, or divines, what the visitors want to know. 

442. That is, the people who consult the diviner, 

443. U-anga, with which compare ng-anga, wizard, signifies witchcraft, both 
criminal and non-criminal. Here, as the young man is simply supposed to have 
secured the aid of spirits in order to obtain his due, and not to destroy wantonly, 
or unjustly, his uanga is not of the sort that would stamp him a m»/0;V (wizard). 

444. Akua-muzambu is the same as akua-kuxambula. Afu-zambu is the noun, 
divination ; ku-zambuta is the verb, to divine, or, better, to consult the oracle. 
Mu-xamb-u and ku-sambula seem to have the same radical as N-zamb-i, the 
name of Cod. Ngombo is the spirit who reveals the unknown through the medium 
of his servant, the mukua- Ngombo. 

445. Asakana is in the plural because the logical subject is plural, namely, he 
and she. 


3 the Songo tribe, and the 


Informant. Jelemfa dia Sabatelu. See No. HI. 

Dialect. Mbaka. The stor)-, however, belongs 
song is in the Songo dialect. 

Comparative. Concerning bridal customs, compare Nos. X. and XV. Birds i 
revealing something, warning from a danger, or inciting to do something by 
worded song, are of frequent occurrence in universal folk-lore. 

446. Mbombo is the manioc, or cassava-root, after it has been fermented and , 
dried. In this state of mbombo the manioc is brittle, and can therefore easily be J 
pounded XjAofuba, i. e., flour. 



447. The song is in the Songo dialect. The _;* of the Mbaka and Loanda dia- 
lects is pronounced z. Sporadically, this pronunciation occurs also among the 
Mbaka people. Thus also Xikundu of the Mbaka and Loanda dialects becomes 
Sikundu, that is xi becomes si. This phonologic preference for 3 and j is due 
to Ihe proximity of the U-nibundu cluster. Sikundu is probably the Portuguese 
"segundo," i.e., the second. Sfund signifies "that one there," or "the other." 
Here it indicates "the last." Kuedi, the same as huedi. Zai is the old Ki- 
mbundu jai, jaie. contraction of jia eit. Hulakaaa is the same as dulakana. 
The b of other Ki-mbundu dialects often becomes k in Mbamba and its cognates. 
The acute accents show where the rhythmic accents fall. 

448. Ku-bakeia (rautu) jinguzu is not used in Loanda. Here, people say k»- 
ianga jibiiia, the latter word being the Portuguese " buiha," with the plural prefix 
of class IX. ji-. 


Ihforhant. Jelemfa dia Sabatelu. 

Dialect. Mbaka, The story, too, comes from Ambaca. 

Comparative. Metamorphoses of lions into human beings, and vice versa, are 
frequently met with in African folk-lore. As showing a faint resemblance with 
this story we mention the Hottentot story. No. XXIV., of " Reynard the Fox in 
South Africa," by Dr. Bleek, and the Herero story. No. II., in Brincker's " Wfir- 
tcrbuch des Otji-Herero." Here, two lions, transformed into young men, succeed 
in marrying two girls. 

As to the father being saved by the obstinacy of his child, compare it with a 
similar case in No. VII. 

The kilhng of an enemy in the burning hut corresponds to similar ai 
No. VII. and the two above-mentioned Hottentot and Herero stories. 

449. Jlfu ngo'igo is generally understood to mean, not the objective world or 
universe, but the subjective world, that is, the part of the world concerned in the 
facts told, or in the mental horizon. 

450. The distance of a camp signities one day's march, because the grass-huts 
of the camps are put up for the night after each day's march. 

451. Kioiona-Hgombe kia Na Afbua, literally, the '■ owner of cattle of Mr. Dog." 
Kimima-nff>?abt is derived from ku-mona and ngambe, according to section four 
of my Grammar, p. 12. 

452. " Let us sleep with me " is a peculiar idiom, which may be analyzed this 
way : Let us (both) sleep, (ihou) with me (i. e., togetlier). " Let us do," instead of 
" do thou," is a polite, coaxing way of giving an order. 

453. This leniency of the parents, and the crying of the child until it gains its 
point, is characteristically African. 

454. That is, on the mat in front of the bride's bed. 

455. That is, " I won't listen to you any more." 
4i6. Ku-Jidisa, to disturb, spoil, hinder, impede ; from ku-fua, to 1 

stop. Relative : ku-fila, to cease, or stop, because of, for the sake c 

relative : ku-fidisa, to cause to stop on account of ; which gives the meaning of 

to hinder, to impede, to disturb, spoil. 

457. A proverb, the parallel of which is " uenji kidi" trade is truth. That is, 
it is not something imaginary, Utopian, or deceptive, but something real, sub- 
stantial, profitable. Children are not a cross, but a blessing. Compare the oft- 
repeated expression, "The woman was going to cause the death or ruin of the 
man," with the universal pagan idea of the inferiority, moral as well as physical, 
of woman, and with the Bible account of the fall. Compare also the oft-recurring 
fact of a child saving adults, with the universal conception of infantile innocence 
and intuition, and Christ's utterances about children. 

290 Folk 'Tales of Angola. 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. This story belongs to the class of judicial sentences. See 
Nos. XXVI., XLII., XLIIL, XLIV. By the conclusion, it also belongs to 
those stories which account for some habit The one here accounted for is the 
turtle-dove's cooing. 

458. Murlombe from ku-lomba^ i. e., to get dark, black, sig^fies always a black 
bird, but never the species called blackbird in Europe or America. Even in An- 
gola proper, the bird called murlombe near Dondo and the coast is not the bird 
known by that name at Malange. Here it seems to be a kind of crow, while 
near the coast it is a smaller bird of beautiful black plumage with bluish metallic 
glimmer. In Loanda the large white and black crow is called kt-lombe-lombe from 
the same root ku-lomba. The plural of Mulombe is formed by prefixing a- to the 
singular, because mulombe is here treated as a proper name. See Grammar, p. 
128, note 185. The appendage a Nganzu, like a Tumba to MusU'diy and a Lubt 
la Suku to mutu^ etc., serves to make the coUective name of the species look more 
like a proper name. 

459. Tu xiU-u would be in Loanda tu xile-mu. In the Mbaka dialect the suf- 
fixed objective pronoun of classes IV., V., VI., VII., VIII. plural is not -w«, as 
in Loanda, but -u. Here the m- was dropped by the same process as in the con- 
cord ^ for Loanda ma of the same classes. 

460. Ku-dia jingoma^ literally " to eat the drums," for " to empty the hives," 
is an idiom. Ku-dia may signify any kind of undoing, therefore also imdoing 
the work of the bees in the hives, by taking out the sweet treasure. The hives 
are called drums because they have exactly the shape and size of a big tom-tom ; 
only instead of the solid wood of a tree they are made of the bark alone. Another 
name for hive is kirau^ used more especially in the central region of Ki-mbundu, 
around Dondo. 

461. This is a proverb: "Before you can hammer the baobab-fibre, you must 
peel the baobab ; " meaning that one thing depends on the previous execution of 
another. The baobab-fibre is used by the natives for many purposes and exported 
to Europe for the manufacture of paper, ropes, and sail-canvas. The fibre is 
obtained from the inner bark of the baobab-tree, whose outer bark must be peeled 
o£E before one can get at the inner bark. This inner bark is pounded or hammered 
with a club in order to separate the fibre from the non-fibrous parts. 

462. Kolo is probably the Portuguese " cor," color. It is also used to signify 
"quality, species, kind." The plural \sji-kolo, 

463. Moso^ the same as muoso, is used by the Mbaka like mutu uoso^ everybody, 
whoever, any one, and the impersonal "one." 

464. Ku-kolela^ to accuse and have summoned, from ku-kola, to call, is the 
genuine Ki-mbundu word for the popular loan-word ku-xitala^ from the Portu- 
guese "citar." 

465. in ku bata diS, elliptic for «i uaf i ku bata diS. The elision of the word 
for going leaves the impression of quick arrival. 

466. Mu'kulu is a word that appears as the name of God in several South- 
African languages. It is no longer used in Ki-mbundu except in idioms, like the 
present, which is at the same time a title. The word is derived from ku-kula, to 
grow in stature or age, hence " the great one, the old one, the chief." 

467. Ku'bonza is a synonym of ku-buiza and ku-visa^ to be difficult, but it is 
used only inland. 

468. That is, mulonga, of which u is the objective pronoun. 

469. A"» di tuku/ula, to manifest one's self ; hence, to confess. Another verb 
for to confess is ku-lokola, literally to spit out. 

NO. XVil. 

Infohmant. Jelemfa dia Sabatelu. 

DuLECT AND Origin. Mbaka. 

Comparative. As this story gives a reason why the Turtle, or Terrapin, is so 
fond of water, it belongs to the astiologic stories. 

As a Turtle-story it should be compared with No. XXXVII. 

The fact of the Turtle being saved by what was intended to kill it has a parallel 
in the siory of the "Turtle and the Baboons" on the last page of Torrend's 
"Xosa-Kafit Grammar," Grahamstown, 18S6. There, the baboons are the enemies 
of the turtle ; here, its enemies are men. In a story of Bahaman Negroes, pub- 
lished on p. 51 of the "Journal of American Folk-Lore," iSgi, B' Rabbil(the Hare 
of our collection) escapes from his enemies by the same trick as our Turtle. 

470. Mbaxi a Koka, from ku-koka, to drag ; because of the dragging motion of 
the tiutle on land. The hatchet is also of Koka because ku-kaka also signilics 
"to fell {a tree)," and tiie felling is done with the hatchet. Hence the connection 
and friendship of Turtle and Hatchet. Farther on, the stone is said to be a rela- 
tive of the Turde, because its shell is as hard as a stone. Finally, the fire c 
hurt it because of the stony nature of its shell. 

The turtle found on the plateau of Malanji (Malange) is a small turtle which 
lives as much, or more, on the dry land of the prairie as in the water. In Ihe 
Kuanza River lives a large species, which is rarely found on dry land. 

471. The expression '■ to say or speak by mouth " seems strange tons; but in 
Ki-mbundu it is all right, as sometimes — for instance in the preceding phra 
Mgandala ku/ua — the verb "to say" is used for "to think," that i: 
one's self, to speak in one's heart, ku-auela ku muxima. 

NO. xvin. 

Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka, 

Comparative. This story and the two following illustrate the Mbaka hunter's 
moral as well as physical life. Di-nianga or nianga is, in the interior, a hunter. 
On the coast, a hunter is called mu-kongo. Nianga dia Ngeitga or Mukongo a 
Tumba arc, like Mitsudi a Tumba (No. XVI.) collective names of profes 
crafts, modified into proper names. 

The animal hero, here, is the Leopard, whose character is always represented, not 
only in these stories, but it seems throughout African folk-lore, as made up of 
brutal force, wickedness, and mental shortsightedness. 

Compare the Ki-mbundu proverb on ingratitude; " Sasa 'ngo, n'a ku tolole 
xingu," 1. e., feed and clothe a leopard (and) he will break thy neck. 

The Hare is, as usual, characterized by "smartness." 

472. A proverb. The argument is this : Would a man rescue another from the 
knife of the assassin or from the deep waters, and refuse him the needful piece of 
bread or drink of water to sustain that life just saved at great risk ? Surely not ; 
the greater includes the smaller. 

473. The hare is settling the question as umpire, though the story does not 
state that any one of the parties requested him to act in that capacity. 

292 Folk - Tales of Angola. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. 

Comparative. Nos. XVIII., XIX., and XX. are hunter-stories, as also No. 
XXXIX. From our standpoint, the latter ought to come in here; but, in obedi- 
ence to the informant's positive assertion, it is classed with the anecdotes of actual 
facts, the maka. 

474. Already during pr^;nancy the spirits are consulted in order to know to 
which of them the family is indebted for the expected addition. When the child 
is bom, it is kept in the house until the parents know what ji-haku^ the first solid 
food of a child in addition to the mother's milk, are to be given it, and until the 

ji-haku are proctu-ed. It is a joyful day for the family, when the baby is formally 
taken out of the dark hut and introduced to God's great world. 

475. Mudia-mb&mbi is, according to Count de Ficalho, the coffee-tree, Coffea 

476. Ki'sumbula and nsambi are S3monyms ; both signify a stick, which the 
hunter puts up in the fork of a tree in order to be seated less uncomfortably while 
watching for the game. 

NO. XX. 

Informant. Jelemfa dia Sabatelu. 
Dialect and Origin. Mbaka. 


Informant. The same as for No. II. Of version B, Jelemfa dia Sabatelu. 

Dialect. Lower Quanza. See No. II. Of version B, Mbaka. 

Comparative. If the preceding stories have already destroyed the theory, as 
vouchsafed by Dr. Bleek, that the Bantu folk-lore evinces an inferior flight of im- 
agination to that of the sex-denoting Hottentot languages, the following fables 
will put an end to the still prevailing opinion that the Bantu have no fables or 
animal stories. 

Of our present story we give two versions, one from the coast-belt, on the lower 
Kuanza River, the other from the interior, in the districts of Ambaca (Mbaka) and 
Malange (Malanji). They complete each other, and agree to a remarkable extent 
with a third version which is current among the negroes of Brazil. This version 
can be seen in the " Contos populares do Brazil," by Sylvio Romero, p. 151. The 
story consists really of two tales ; that of Antelope's foolishness and death and 
that of Monkey's revenge on the criminal Leopard. 

My peculiar informant of Bom-Jesus had given me only the first part of the 
story, assuring me that it was the whole story, and I believed him. But weeks 
after, at Loanda, on perusing the above " Contos populares," I found out my mis- 
take. So, when I made a second stay at Bom-Jesus, I asked for the lacking part. 
At first ** Piolho " feigned to know nothing about it ; but when he saw he could 
not evade the truth, his surprise and amusement at being found out were great. 
Then he willingly told the second part of the story. 

As usual, the Leopard is here characterized by cruelty and meanness, the Ante- 
lope by simplicity or foolishness, and the Monkey by shrewdness. 

The forcing an enemy to eat the flesh of his own people, either knowingly or 
unconsciously, is the ne plus ultra of revenge for an African. It occurs pretty 



frequently in Bantu folk-lore. So on p. 86 of Torrerd's Kafir Gra 

toise makes the baboon eat the flesh of a broiher baboon; in our Na XXIV. 

the young Goat gets the old Leopard couple to eat their own son. 

477. Ndd, abbreviation of ndoko, come ! let us go ! please. 

476. t/loua, the same as ukoua, parent-in-law. The first form is rarely used. 

479. Ngala/d is the Portuguese "garrafSo," demijohn; ngaia/a is the Portu- 
guese "garrafa," bottle. 

480. l/alendi is a contraction and adaptation of the Portuguese " aguardente ; " 
an intermediate iarmis nguaUnde. The rum used in Angola is of two sorts (t) the 
indigenous, made of sugar-cane, (2} the imported, made of the vilest alcohol mixed 
with unaltered river-water. 

481. O u mu sanga often sounds like mu sajiga, because «, vowel, can be 
dropped after o. 

483. " Our wife," for " my wile," is a polite form, 

483, The driver-ants travel generally in such a compact column that, at some 
distance, they do not look quite unlike a greasy black belt, such as the natives 
wear. Therefore the old rogue succeeds in making the Antelope believe that the 
black string across the path might indeed do for a belt. The drivers are (he 
fiercest of ants. Whenever they are disturbed in their march, they immediately 
attack and furiously bite the disturber. 

484. Make for maku is a dialectic variation. The final -u may be pronounced 
like •<) in most dialects, whenever the words are pronounced slowly and distinctly. 
In most Bantu languages it is pronounced and written -o. 

48s. Kala for kikala (it shall be) is a peculiarity of (he informant's diction. 

486. Madtanga the same as matettU, sing. lu-teltU. So in the interior; in 
I,oanda the singular is di-StUU. 

487. From ku-zeza, to be green, unripe, more especially of com. The enclitic 
■kt or -ii seems to be a contraction of kid; hence maluMxa-te may be malu-weaa 

4S8. Di-xita is a heap of any kind of refuse, rubbish ; as the sweepings of the 
house, or the weeds in a field. These refuse heaps are often used by those who 
have no regular fire-place and fuel at hand, for roasting com, peanuts, fish, etc 

489, "To leave (unnoticed)," signifies here, "to neglect, lo despise." 

490, Mn-kettt is the contracted form of the archaic mu-haiiu {a + i = e), and 
does not differ in meaning from mu'hatu, 

491, KuUte is the Portuguese "collete" waistcoat; jungu^ the Port, "junco," 
bamboo-cane ; kaiasd. the Portuguese " calijSo," xilala, the Port. " ceroula ; " mbi- 
Hta, the Portuguese " camiza," kagaku, the Port. *' casaco." 

49;. Boai-tadi or buajiiadi is the Portuguese " boas tardes." 

493. Kui for »/ is a peculiarity of the informant's dialect. 

494. Vioko is an insulting term. 

495. In spite of the social inferiority of women, it is no uncommon thing for 
them to thrash men. 

496. About the law of personal preference or precedence, see Grammar, pp. 

497. Here the women quote textually their conversation with Leopard. 

498. Endo for oado or ando is a peculiarity of the informant's dialect. 

499. TuandeU, contraction of iuandaUU. 

5cx>. That is, on being welcomed, he(the Leopard) gave the two bottles that were 

501. This 6 is a contraction of a ku. 

502. This enclitic -ki seems to stand, like -kt, for a somewhat pleonastic kid. 

503. O ilumba is here contracted into ilumba. This is the usual form in the 
Kisama dialect. 

294 Folk 'Tales of Angola. 

504. This is the Leopard speaking. Manii, la is peculiar to the informant for 
manii^ se, 

505. That is, they pack into his mu-hamba (carrying-basket). 

506. Ku-amba, with an accusation, often signifies *' to speak badly/' (/a n^ 
ambe is '^ he scolded, or slandered, me," while ua ng^ antbela signifies ** he told 
me." The mother uses this expression, because among Africans, even more than 
among civilized people, it is not polite to mention the possibility or probability of 
the death of a friend or any one present. The world over, men do not like to be 
reminded of the inevitable ** king of terrors." 

507. The word tambi includes : (i) the funeral ; (2) the dances with eating and 
drinking, which foUow it ; (3) the wailings which are repeated on stated days and 
hours ; (4) the people who gather for the occasion. 

508. lenene^ for ionetUy is archaic and peculiar to the informant. 

509. To say kursisa for the usual kurxisa is not incorrect, but unusuaL 

510. MaUnga, Unusual for maniinga, A further contraction gives minga. 

511. The mbanza is a small kisanji^ and therefore quite unlike a banjo; but 
the word banjo is probably derived from mbama^ which foreigners pronounce 
bansoj or banja. As to the change of -a to -^, compare the English Loando for 
Loanda, and Sambo for Samba, and the usual confusion of -a and -^ among Eng- 
lishmen speaking a Romanic language. 

512. Probably he was humming a tune with these two extemporized verses : 

UaUbtttU Mgatia Ngubmgtt ; 
Mumii Kakima t$i a mm ictet *d f 


513. Aba-diu is used when addressing one person, abenU'^Uu when addressing 
several. These words are said by the person proposing to tell a musoso. If the 
bjTStanders agree to hear it, they say dixe. It is not clear to what noun the prefix 
di- refers. 

514. Kalunga is a yet mysterious word which frequently recurs in the Bantu 
languages. In Ki-mbundu it has several meanings : (i) Death ; (2) Ku ^alunga^ 
Hades ; (3) Mu *alunga, the Ocean ; (4) Sir ; in this sense it is only used by the 
I-mbangala and some of their neighbors; in Lx>anda never; (5) sometimes an 
exclamation of wonder, amazement. 

515. Baiita, the Portuguese "baeta," a coarse woollen cloth. 

516. K (sonde is here used as a collective noun, and its singular pronoun has to 
be translated in English by the plural. 

517. The njUu is the Solatium edule, Schum. et Thonn. This word, as well as 
the plant, is of American origin. It is the Brazilian "gild." 

518. That is, " because (we are) in the field," etc. 

519. NgolanuUa is the same as the mbanza. See note 511. 

520. Mahaxi is only used in the interior, alongside with maniinga, which alone 
is current in Loanda. 

521. This ku'xila is not used in the Loanda dialect. Ku-xUa^ to be dark, or 
dirty, is differently intoned and is used in Loanda as well as in the interior. 

522. When we would most likely say, " He who went with you," the A-mbundu 
prefer to say, " He with whom you went." The reason is tiiis : the Bantu par- 
ticle nt or noy which we have to translate by " with " or " and," still retains the 
original idea of i>ossession. Therefore the greater goes ** with " the smaller, be- 
cause it is more likely to possess it, than vice versa. In European languages we 
say that the smaller goes "with" the greater, because we think the smaller 



betongs lo, is possessed by, the greater, rather than the reverse. The Bantu take 
the active, subjective, we the passive, objective, aspect of the same relation. 

523. Ku-senga ia " to lift or raise in order to throw or strike," therefore ku- 
senga poko, to brandish a knife or sword. 

524. Leopard had not yei brought home (ku-bcnga) his bride. He was son-in- 
law only in so far as he had been accepted by the gHrl and the parents (engaged). 
Therefore the girl could now be given to Monkey who, of course, would have to 
complete ihe presents before taking the girl home. See note 412. 

J25. Ngima, a word rarely used. The usual word for mush'Stick, and the only 
one used in Loanda, is nguikn. 

NO. xxn. 

The same as for No, II. 

Dialect. That of the lower Quanta River. 

Comparative. By lis conclusion, accounting for the Monkey's and the Hare's 
habits, and for Ihe Leopard's spots, this slory belongs to the ieliologic tales. 

The characters of the Leopard and the Monkey in this story are in harmony 
with those given them in the preceding two. The Hare has the swiftness and 
shrewdness of the Monkey \ but he never is reckless, as the Monkey sometimes 
appears to be. 

The Leopard's hole-traps at the foot of the tree remind one of the sharp sticks 
under the tree, with which the Tortoise caught the Baboon, in the Kafir story 
published by Torrend in his Grammar, p. 85. 

The two dolls covered with gum, on which the Hare and the Monkey get 
stuck, are evidently the prototypes of the tar-babies, so popular among the negroes 
of the Southern States. See "Journal of American Folk-Lore," 18S9, p. 79; 1893, 
p. 48; also 1B88, p. 148. The tar-baby is also known in Brazilian folk-lore, where 
be is called "o moleque de cera'' (the wax-slave), and in the Portuguese tales. 
See " Contos populares do Brazil," p. 2z8. 

The last incident, when the Monkey and the Hare, having gone lo a safe dis- 
tance, reveal the secret of their mischief to their dupes, occurs also in the preced- 
ing story, in No. XXIV., and in the Kafir tale of the Tortoise and the Baboons 
already referred to. 

With the origin of the Leopard's spots, we may compare liie Hausa tale of how 
the hyena got hers (" Magana Hausa," p. 92), also how the Fox marked the Lion, 
and thereby killed him (Ibid., p. 165). Just as in our story the Hare and the 
Monkey, so in the latter Hausa story the Fox "for this reason (marking and kill- 
ing the Lion) does not lie down anywhere except under the trunk of a tree, and he 
has not two shadows." 

526. Mu-xondo. Probably the Pseuiiosp<mdias microcarpa, Engler, or Spondias 
micTocarpa, Rich. 

527. The A-mbundu often kill a chicken by forcing it head first into a pot of 
boiling water and keeping it there for some time. Thus all the blood is saved, 
and the feathers come off more easily. 

528. Anda, abbreviation of andala, the auxiliary verb for the formation of the 
compound future tense. 

529. There were two dishes for washing the hands, one for each girl. 

530. Ku-zala is to spread (unroll) a mat ; kii-sat-ela (relative) to spread it for 
somebody ; ku-zal-ula (reversive) lo unspread (roll up) the mat, and to remove 
what may be on it. 

531. One of the essential parts of most native dances in Angola is the smack- 
ing of stomachs {ku-beUla). Two dancers, leaving the circle, advance trippingly 

296 Folk 'Tales of Angola. 

toward each other, and, when near enough, simultaneously thrust forward their 
stomachs so that they touch ; then they gracefully turn roimd with a bow, seek 
another party in the ring, and repeat the smack. Those just smacked jump into 
the circle, smack each other, and choose their successors in the ring ; and so it 
goes on and on* 

532. The ki'takala is a sack generally made of the split leaves of the di-teha 
palm (a kind of Hyphaene). It is triangular in shape, and suspended by a cord 
from one shoulder. The ki-takala is most popular among the people south of the 
lower Quanza, the Kisama and Ba-sombe tribes. 

533. Mbaulu^ from Portuguese ** bahd ; " kadifeUy from Portuguese " alferes ; " 
botU^ as in Portuguese, from the French '* bonnet ; *' kabittmgUy from Portuguese 
" capitao." 

534. Ku-2ozolola^ transitive, from ku-zosa^ to slacken, intransitive. 

335. Hama ia mukuta, A tnukuta (in colonial Portuguese " macuta ^*) is worth 
about three cents ; 100 macutas are equal to $3.20. 

356. The carriers run away, instead of eagerly responding to the call as usual, 
because they fear, from past experiences, that they wiU not be paid for " official 
services." When a native chief or a Portuguese " chefe " has lost his prestige, it 
is often hard for him to find anybody when he needs official (unpaid) servants. 

537. ** Like this." The height is shown by the narrator with his hand. When 
the stature of human beings is to be shown, the hand is held perpendicular ; for 
other things, it is held horizontal. 

538. " No one shall — he shall " is the Ki-mbundu way of saying " No one but 
he shall ; he alone shall." 

539. The // often repeated is because they shout from a great distance, and 
pause between the words, so as to give each one time to reach the ears of those 
addressed without being interfered with by the echo. 

540. TuaUngele etu. Speaking in the usual way, these two words are pro- 
nounced as tualengelietu ; speaking rapidly, most coast-people pronounce tualenge- 
dtetu. Unaccented e before a vowel becomes semi-vowel i-j and / before / be- 
comes d, 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. The Leopard's ruse to obtain food suggests that of the Old 
Lion, for the same purpose, in one of the best known fables of iEsop. The sing- 
ing with drum accompaniment in order to induce one to approach, or to warn him 
before a danger, is also found in a Hausa tale on p. 87 of **Magana Hausa." 
See, in No. XXI., the Monkey's song in the early morning, and the other songs in 
this collection. 

It is very common among African negroes to express in song, with or without 
instrumental accompaniment, that which they would not dare to say in plain 
words. So the slaves on the plantation sing satires against their task-masters ; 
the carriers on the path, against the head of an expedition ; any ill-used inferior, 
against his superior. Beginning with very vague allusions, these satirical produc- 
tions may often, if not checked in time, degenerate into fierce denunciations and 
insolent curses. 

541. Soko is an antelope larger than the mbdmbi, of the same color, but with 
longer hair, and with large horns bent backwards. 

Notes. 3 


iNFORUANT. Jelemfa dia Sabatelu. 

DiAi-ECT AND Origin. Mbaka. 

Comparative. Like Nos. XXIX., XXX.. XXXI., XXXIV., this story begins 

by stating that the Young Leopard and the Young Goat were friends. Faithful 
to his character, the Leopard is wicked and crafty, but aot so shrewd as the Young 

The conclusion of the piece, saying that the hatred of the leopards for the goats 
originated with the fact therein recorded, classes this story with the ietiologic 

e caused t 

t their kins 

5 flesh has already 

The deceit by which som 
been noticed in No. XXI. 

542. Ngubu is a large piece of cloth, able to cover the whole body at night 
The word is also used for the mantle, tanga, or dibeka. The A-mbundu tribes have 
no longer any shields ; but some traders of Malange have seen shields in the far 
interior, and they call theni ^\so ji-ngubu. 

543. That is "a whining voice." 


Informant, Jelemfa dia Sabatelu. 
Dialect and Origin. Mbaka. 

544. A'diviia and *iij-i ill are both admissible. The apparent irregularity of 
the genitive kta is probably due to the dropping of an obsolete prefix ki- (ki-kaxi ; 
dim. ka-kaxi, with which compare kaxaxi of the Loanda dialect). 

545. In the interior ku-sala is sometimes used as a parallel form of ku-iuala. 


Informant. Francisco P. dos Santos Vandunem, of Loanda, a poor and 
blind, but very gentlemanly old man. The Vandunem family belongs to the native 
aristocracy of Loanda. Two brothers of the informant have repeatedly been, in 
the Portuguese service, " chefes " of important districts. The Vandunems say, and 
others confirm it, that they are descended from a royal line of the Akua-Luangu 
or A-bidi tribe. See note 113. The great-grandfather of the present old Vandu- 
nems came to Loanda in order to submit to the Governor's decision a question 
about the succession to the chiefship of his tribe. He was so pleased with the 
city that he settled there. Judging from the intelligence for which the Vandu- 
nems are renowned, that ancestor must have been a remarkable man. The inform- 
ant, though totally blind, goes now and then on a trading tour to Kisama, where 
be buys cattle, or honey, and victuals which he sells in Loanda. 

At Malange, 1 met a blind Ambaca (Mbaka) man of great energy and sagacity 
who is always on the move, leading extensive trading expeditions through the tar 
interior of the Kassai basin. These blind traders judge of the quality of the goods 
Ihey buy by feeling ihem with their fingers and also by the information they receive 
from trusted servants. 

Dialect. That of Loanda, as spoken by the old men. 

Comparative. This story belongs to the judicial class, which constitutes the 
main part of the maka or fact-stories. But for the fact that the animals are made 
to speak, this piece should be classed with the latter and not with the fictitious 


2 98 Folk - Tales of A ngola. 

The regular mythologic order of animal creation is here strictly observed : the 
Elephant is the king ; the Deer is the messenger ; the Antelope is, as usual, the 
simpleton; the Leopard is bad and crafty, though finally outwitted by such a 
puny thing as the Philantomba, to whom " nature made up in wits and beauty 
what she denied in stature.'* 

Indirectly, this fable no doubt refers to the custom prevailing in all Bantu 
Africa, by which heredity and kinship are transmitted through the females and 
not, as in Europe, through the males. 

The whole plot of this story is found in No. XLVII. of Ad. Coelho's '* Contos 
populares." In this Portuguese story, the part of the Antelope is played by a trav- 
eller, who bought six boiled eggs at an inn and came to pay for them many years 
later ; the Leopard's part, by the hostess, who wanted the poor man to pay for all 
the eggs and chickens that might meantime have been laid and hatched from 
those six eggs he had eaten ; the Philantomba's part, by the devil, who appeared 
in the court and declared to the judge that his (devil's) blackness was due to his 
roasting chestnuts in order to plant them in his orchard. When the irascible 
hostess called him a liar, he retorted that chickens could no more come from boiled 
eggs than chestnut-trees from roasted chestnuts. 

546. Palanga is the Hippotragus equinus; pakasa is the Buhalus Caffer; sefu 
is the largest of Angolan antelopes; it is fully the size of a bull; kisebeU and 
semvu are two species of antelopes found in the Kisama region. 


Informant. Jelemfa dia Sabatelu. See No. III. 

Dialect and Origin. Mbaka. 

Comparative. As it is calculated to give the origin of the enmity between 
the Lion and the Wolf, this story pertains to the aetiologic class. 

As to the description of man by the wolf, it is interesting to compare it with 
the Hottentot story No. XXIII. of Bleek's "Reynard the Fox," where a lioness 
warns her presumptuous son to " Beware of him whose head is in a line with his 
shoulders and breasts, who has pinching weapons, who keeps white dogs, and 
who goes about wearing the tuft of a tiger's tail." 

547. Nzamha Ngola ^Aniinii is the Elephant's proper name. Ngola Kaniinii 
is a native chief in the concelho of Ambaca (Mbaka), residing a few miles from 
the Portuguese fort. The first Ngola Kaniinii was a son of Ngola Kiluanji, 
fourth king of Ngola or Ndongo, by his wife Kaniinii ka Kiluanji. When the 
Portuguese first conquered the region of Ambaca, the Ngola Kaniinii of that time 
favored them, and was recognized by them as owner of the land, with the excep- 
tion of a circuit around their fort. This was built, the first time, in 1614. It was 
the duty of the chief Ngola Kaniinii to serve the church, as a " soba da igreja," 
which he faithfully did. Kisonde kia malemba^ a mu zalela ngongo^ which it is 
difficult to interpret, is the " laudatory " name of the Red-ant The ant is here 
considered by the Lion to be his equal, because it is the only animal that can 
kill the elephant. 


Informant. JoSto Borges Cezar. See No. IV. 
Dialect and Origin. Loanda. 

Comparative. In the Sierra Leone ** Weekly News" of October 11, 1890, 
was published a " Nancy story," which is a variant of the present. The Tortoise 



Stands for ihe Frog, the Deet for the Elephant, and the King for the women acting 
as judges of the dispute. See "Journal of American Folk-Lore," 1891, p. 180. 

The population of Sierra Leone is a mixture of natives of the adjacent tribes, 
Temnes, Sosos, Mandingos, liuUoms, of freed slaves from most tribes of West 
and Central Africa, and of freedmen from tlie West Indies and the United States. 

The folk-lore of Sierra Leone roust, therefore, be exceedingly rich. From per- 
sonal inquiry I know litis to be a fact, although, so to say, nothing has yet been 
made public. 

Among the distinct settlements of released slaves, I found, at Freetown, one of 
Angola natives in the suburb called Angola-town. There I discovered represen- 
tatives of the Kisama, Lubolo, Mbaka, and Ngola tribes, who, though Christian- 
ized and anglicized, have kept up the use of Ki-mbundu, and still cherish the 
remembrance of their native land. 

About the Frog's intelligence, see No. XIII. 

A Brazilian negro variant of the story is published in Sylvio Romero's " Contos 
popularea do Brazil," p. 143. In this the Frog's part is played by the Turtle, and 
that of the Elephant by the Teyii. 

548. Ku-namutalela is the relative of ku-namulala, which is the Portuguese 
"namorar," to make love, 

549. Mukaji is not used exclusively for " wife," but also for ■' intended, bride, 
sweetheart." That both are courting at the same house does not imply that they 
are courting the same girl ; as the next sentence shows, there were several 
females in that house. 


Informant. Jelemfa dia Sabatelu. 

D1AI.ECT. Mbaka. But the origin is Mbamba. 

550. Sutf is an African mole, which the natives eat, like almost all fjeld-rata. 
Mu-kenge is not our fox. It has long, coarse, gray hair. The civiliied natives, 
in speaking Portuguese, call it " raposa," 1. e., fox. 

551. Uaianga, preterit III., shows that the tunnel had been made before. It 
was not made for the purpose of cheating the Fox, but only used to this end. 
See Grammar, p. 44. 

552. Nginda, from ku-enda, by the same process as ngenji (Grammar, p. 125). 
Another word for underground road or dwelling is uina. The opening of the 
tunnel was hidden by the reed-like grass called n^uitga, which grows in the rivers 
close to the banks. 

553- /'t»^, or iau i {pronounced lifw/), The » is both euphonic and aixrhaic. 
Whenever the vocative or emphatic i ax i follows -if or -iJ, a euphonic », semi- 
vowel, is inserted. If the final vowel is -i, this is changed into -au Grammar, 
notes 76 and 79. Final -d, -6, and -i were in old Ki-mbundu -au, -ou, -ai, or -eu. 


Informant. Jelemfa dia Sabatelu, 

Dialect and Origin. Mbaka. 

554. An old, deserted, ant-hill is a favorite dwelling-place for animals living 
in holes or caverns. It is water and fire proof, and can easily be hollowed out as 
required. It is also frequently used by homeless men in the far interior, especially 
in times of war. 


300 Folk - Tales of Angola. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. But the origin is Mbamba. 

Comparative. This story shows that the Bantu n^roes are familiar with the 
game of hide-and-seek. As in the Hottentot folk-lore, so in that of the Bantu, 
the Jackal plays the part of cunningness, which the Fox discharges in European 
folk-lore. The mbulu difEers from the dibeku^ another kind of jackal, in that his 
color is darker. The mukenge of the two preceding tales is smaller than the 
jackal, has coarse, long, gray hair, a long hairy tail, a head somewhat like that of 
the ichneumon, and is proverbial for his chicken stealing. 

Though both are cunning, the Hare seems, in Bantu folk-lore, to surpass the 
Fox in shrewdness. 

In a Bahaman negro story, on p. 49 of the "Journal of American Folk-Lore," 
1891, the Dog plays to Man the same trick as our Hare. *' Now de dog jut' leave 
'e two heyes out. Vwen 'e get dere, de man say, * Ho my ! look at de san' got 

I »i 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. The Angola squirrel is smaller than ours, but just as restless. 
It is an excellent s3rmbol for impatience. The scientific name of the Angolan 
squirrel is Scirrus palliatus^ Peters. In the coast dialect it is called Kaxinja^ 
ngele. The word is composed of Ka-xinji-a-ngele, 

This story is the counterpart of the following. Here the Squirrel loses his 
glorious chance by his impatience ; there the Dog misses the same golden oppor- 
tunity by his greed. 

555. Lelu a lele^ a kind of superlative of Ulu; not in common use. 

556. This d is the pronoun of ungana. In Loanda, it is u and would have to 
be infixed, tua u ambela. 

557. A proverb. 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. See the preceding number. As a few stories, illustrative of 
the Angola dog's characteristics, follow, it is well to note how different from ours 
is the African's estimate of the dog's moral make-up. With us he is the image 
of faithfulness and intelligent devotion ; with them he personifies all that is mean 
and low. As among Orientals, so among the A-mbundu, the dog's name is used 
as an insult equivalent to our " swine, hog." This difference of appreciation is 
not quite unwarranted. The aspect of the skeletoned and mangy scavengers of 
African streets, and the guilty look with which they sneak out of your reach, in- 
spires nothing but contempt and abhorrence. What a difference with our civilized 
and almost christianized St. Bernards and Newfoundlanders 1 It takes a philoso- 
pher to make the first impression yield to that of pity ; to search for the cause of 
this difference, and to find that it is not the dog's fault, but that of his masters. 
Ill-fed, if fed at all, and constantly ill-used, the poor African dog has had no chance 
of evolving his latent virtues into improved breeds. It is the struggle for exist- 
ence that has made him a thief and a scavenger. No. XXXIX. shows that the 
hunting-dog's life is not so unhappy. 



There is a striking resemblance between this fable and the i^sopian, in which 
the cat, changed by Venus into a blooming maid and mairied to a young man, 
cannot help catching and eating the first mouse she sees in her husband's house. 

The Sierra Leone " Weekly News," 1890, contains a variant in modem Negro- 
English garb. 

558. The kijinga of a " soba " has generally two appendages like horns, either 
hanging or sticking out on either side. As the cap passes from generation to 
generation, the greasier it is the nobler. A " soba " has the right to give a kijinga 
(the equivaJent of crown) to any of his subjects who sets up a village or town of 
his own. Thereby the head of a village is endowed with all the prerogatives o£ a 
chief, but he has to pay homage and tribute to his suzerain who raised him to the 
chieftainship, Such a tributary chief is called a kilamba. 

;sg. The mbasd, probably from the Portuguese " bastao," is a staff of choice 
wood, the thicker end of which is ornamented with sculptures or inlaid tin or 
silver. The Akua-Luangu smiths show much skill in manufacturing such inlaid 

560. Miikaka is a rodent about the size of a squirrel, with red-brown fur. 

561. Mbenta is a chair of native make. The natives of Tombo, on the Quanza 
River, manufacture ji-mbema of Bordao palm-ribs; these find a ready market 
among the whites and blacks of Loanda. 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. Here the dog himself proves what was advanced in the pre- 
ceding notes concerning the injustice he has to suffer. No. XXXIX., however, 
shows that among African hunters and dogs there are exceptions to this, as to most, 

562. Mungudinia, form of the inland dialects. Id Loanda it is muuguditid. 


Inporhant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. But the origin is Mbamba. 

Comparative. This story tells us how the dog came to exchange the freedom 
of bush-life and the company of his brother, the jackal, for the company of men 
and the charms of civilization. 

It is a counterpart of the following piece, which relates the separation of the 
house-hog from his brother, the bush-hog. Both stories must, therefore, be located 
in the astiologic class. 

Compare with this iCsop's fable of the sleek House-dog and the lean Wolf, 


Informant. Jelemfa dia Sabatelu. 
Dialect. Mbaka. But the origin is Mbamba. 
Comparative. See No. XXXV. 

563. Kiombo is the Phacockirrus atkiopicus. Ali the domestic pigs of Angola 
arc black, while all the wild ones 1 have seen were of a dirt; white. 

302 Folk 'Tales of Angola. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. 

Comparative. In all the Bantu folk-lore the Tortoise or Turtle pla3rs a promi- 
nent part as a shrewd little animal. So in this story it comes out victorious in its 
dispute with the Partridge. It should not, however, be inferred from the story 
that the turtle always escapes from the prairie fires. I have seen proofs of the 
contrary, one of which is now in the National Museum, Washington, in the shape 
of a burnt turtle-shell, whose inhabitant was baked in it by the prairie fire. 

Compare No. XVII. and Bleek's "Reynard the Fox," Nos. XIV., XV., XVI. 

The Indians of Brazil tell a long string of adventures of the Turtle or Tortoise 
iyabuti), in which it gives many proofs of its shrewdness. Nearly all those tricky 
feats of the Turtle are found in African folk-lore, from the Sahara to the Cape, 
though they are sometimes played by other animals than the tortoise. That the 
Negro lore of America, North and South, has had a marked influence on the 
Indian lore has already been shown by F. T. Crane and others. Another instance 
is offered by this story of the Turtle as compared with pp. 175 and 176 of " Contos 
populares do Brazil," by Sylvio Romero, where the Turtle wanted a bone of its 
adversary to make a flute with, and when it got one of the Leopard, it sang on it, 
just as our turtle : " A minha frauta € do osso da on^a, ih ! ih ! " 

564. The word ku-xikina is predicate of the unexpressed subject ku-lenga; 
thus, Ngtuidi ulenga; {p kulengd) ki kuxikinaj the Partridge runs ; (the running) 
it will not do (fails). When the running fails, the Partridge resorts to its last 
resource, its flying apparatus ; but this also fails. 

565. Kalumbinga^ from mbinga. Horns being in pairs, a single horn, in the 
interior, is called lu-mbinga (Grammar, p. 5, note 12), and a little one, with 
diminutive prefix, ka-lu-mbinga. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. But the origin is Mbamba. 

Comparative. Compare with the Frog in Nos. XIII. and XXVIII. 

In their tales the Africans do not conceal their consciousness of the evils of 
polygamy; in candid argument, they are also easily convinced of the rationality 
and moral obligation of monogamy ; but in practice it is hard for them to obey 
the dictates of reason and conscience. 

See " Magana Hausa," by J. F. Sch6n, p. 8. 

566. Uasakenene^ in Mbaka, instead of uasakanene of Loanda. Whenever a 
suffix has -e- as accented vowel, and the last vowel of a polysyllabic verb modified 
by it is -tf-, this may be changed by retroactive vowel attraction into -e-. Thus, 
ku-bindem-ena for ku-bindam-tna^ from ku-bindama; ngataken-ene for ngatakaH" 
ene^ from ku-takana. 

567. Di-nangUy the place where the day is spent leisurely, from ku-nanga, to 
spend time without working. Thus also di-sungi, or di-sungilu^ the place where 
the evening is spent in chatting, from ku-sungila, to spend the evening or night in 

568. Ku'tuma is both " to send " and " to send for, to send word to come ; " 
also "to order, command, bid, govern." 

569. Dirzundu is the full form ; Zundu is the shortened form, due to the fre- 
quent dropping of the prefix dir; Ka-zundu is either the diminutive or proper 

Dame, derived from dt-sunJu by the substitution of the prefix ka- for the prelix 
\ di-. 

570, Kaie. This word is not used in Ihe coast dialect. 

571. Ku-latigalala. This verb signifies particularly "to be perplexed, at 3 
I loss." It is not current in the coast dialect, where another medial form of ilie root- 
I verb, ktt4aiigamana, signifies "to be crossed by somethiag. hampered." 




Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. This and the two following stories are classed as maka or 
fact stories by the informant. We, who do not believe in their supernatural por- 
tions, would have placed them among the mi-sow. Now they stand here as links 
between the mi-soso and the maka. 

The present story proves that the "professional" dogs, used in hunting, are 
held in higher estimation than the common dogs, whose woeful lot is mentioned 
in No. XXXIH. 

As a hunter story, this number may be compared with Nob. XII., XVIII., 
XIX., XX. 

The final scene, in which the Hunter calls the villagers to be witnesses of what 
he is going to say, corresponds to the final act of No. X. 

Like the following story, this is intended to inculcate the supernatural power of 
Ihe ki-mbanda or medicine-man, and his u-mbanda, or magical power. 

572. Uala mu koUla. instead of uala mu kuoUla. Before -i*- the semi-vowel 
•K-, preceded by a consonant, may be dropped in pronunciation. In writing it 
should never be omitted- 

573. Here " we speak '* stands not for the dogs only, but for all the animals : 
" We, animals." 

574. In most parts of Africa, as among the old Germans, human hves have a 
money value. This value depends on the fluctuations of Ihe slave market. How 
the traffic originates can be illustrated from the present ston-. If the uncles had 
not had the six head of caiile, or if they had rather kept them, they would have 
sold the woman and her children, or another nephew or niece (enough to make 
up the six head of cattle, and thus pay the penally). To whom would Ihe woman 
have been sold ? To the highest bidder, of course. Now, as the greatest number 
of unfree laborers (or slaves) are wanted, and the highest prices are paid, by the 
white residents of Africa, who need bond servants, carriers, and plantation hands, 
it follows tliat tliey are preferred as purchasers. To meet the demand, colored 
and white agents loam about in quest of the best districts, where they may 
"redeem" (European parlance) or "buy"(African parlance) with greatest profit 
the poor fellows, who are sold, according to the native law, by their uncles or chiefs 
in order to pay a private or public debt. Generally, the people thus bought are 
called by Europeans " laborers," ■' apprentices," or " contract-laborers," but they 
are still called "slaves" in the native languages, and by many white colonists. 
Another source of Ihe slave-traffic is man-stealing. Prisoners of war arc, accord- 
ing to native law, saleable merchandise, If their kindred fail to redeem them. 
Therefore, where the whiles offer high prices for "redeeming" or "buying" 
slaves, ambitious chiefs obtain from their European clients better arms and am- 
munition than some neighbor, attack and conquer him, seize all the cattle and 
human kind they can. keep Ihe former and sell the latter to their white, yellow, or 
black, but civilized, customers of the coast region. Thus the Makioko nation. 

304 Folk 'Tales of Angola. 

provided with guns and powder from Benguella, has weUnigh destroyed and 
*'sold" the once great Lunda nation, its feudal superior. Among the victims of 
this traffic whom I questioned in various places, I found several who had been 
wantonly stolen by passing traders and incorporated in their caravans of slaves, 
sure to die if they should try to divulge the secret. How is the thing to be 
stopped ? Only by stopping the *' demand," by absolutely forbidding and severely 
punishing the so-called '* redeeming" and ''contracting^' of Africans. See No. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. 

Origin. Cassange or Kasanji. This is the title of the head-chief of the 
I-mbangala (sing. Ki-mbangala), whose language is called U-mbangala. From 
the head-chief all the country of the I-mbangala has been called Kasanji, in Portu- 
guese Cassange. Properly, however, this Portuguese name only suits the ancient 
** Feira,'* or market, or trading-post, situated some twenty miles* walk west of the 
Kuangu River. 

See my Vocabulary of U-mbangala, in Dr. C. G. Biittner's "Zeitschrift fiir 
Afrikanische Sprachen," Berlin, January, 1889. 

About the history of Kasanji (Cassange), see H. de Carvalho, " Ethnographia 
e Historia tradicional dos Povos da Lunda," Lisbon, 1890. On page 83, our 
Kitamba kia Xiba (Quintamba-quia-Xiba) appears as the twentieth in the line of 
the kings of Kasanji. One of our unpublished historical traditions gives an 
account of the origin of the Kingudi dynasty and of the exodus of the Pende 
tribe from Kasanji to its present quarters in the Kasai basin. 

Comparative. The description of Kalunga or Hades, in this piece, should be 
compared with that of Nos. V. and L. The wetting of the fire-place in this num- 
ber also reminds one of the watering of Sudika-mbambi's life- tree in No. V. 

The people in the lower world not only live on, much as they did in this upper 
world, but they have also to die again a natural or unnatural death. Then they 
enter the kingdom of Mbulu a Maminiu^ which is the end of their existence. 

As to the power of u-mbanda, or magic, see the preceding and the following 

575. Kuku is usually "grandparent;" as to the honorific plural form for one 
person, compare na mvualeji^ note 233. 

576. That is, tuck your loin cloth at the waist without wearing a girdle. 

577. lunid, for iund, is a very unusual form. Compare mungudinia of inland 
dialects, for mungudind of the coast dialect. 

578. No answer is expected to the question, "How many years?" It simply 
means an indefinite number of years, a few years. 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. In No. III. we have already seen the Lukala River as a per- 
sonal being dealing with men. Here, the River, without any specification as to 
locality or name, acts the part of just Providence, by rescuing an innocent slave 
from his bondage, and enriching him above his countrymen. This wonderful 
change is brought about through the art of healing revesded to him by the River 

^^^^^^^^^^^^ Notes. 305 

in dreams. See, also, Nos. III., IX., L., about water-spirits, and Nos. XIII., 

XXIH., XXXIX., XL., XLVn., about magical medicine. 

This story is important as illustrating one phase of African slavery, 

579. Kuata, the same as kua. The first is probably the full archaic form of 

the second. 

l^. That is, the uncle owed an ox, and not being able to pay, gave one of his 

□ephews as pledge. See notes 574 and 582. 

581. The infinitive is used, here, as impersonal verbs are in other languages. The 
subject is left in the dark, so that one cannot tell whether one or several persons 
would not redeem the lad, or whether the wherewithal was lacking. In English 
the passive would give the exact meaning, " he was not redeemed," cause or reason 

582. This is a fair description of the African domestic slave's lot. Sad as it 
is for the native's feelings, this lot is incomparably preferable to that of the "con- 
tract-laborer," or bondman, in the service of a white itian or a civilized native. As 
the uncivilized native master has no more needs to satisfy than his slaves, he does 
not drive them, with whip in hand, to a continued ten or twelve hours' work per 
day, Sunday often included ; nor docs he call, consider, or treat his bond servant 

583. Peso, unusual term for miimaii^ala. In the times of the export slave- 
trade, slaves as articles of merchandise were called in Portuguese " pei^as," i. e., 
"pieces," perhaps from t\\\& fieia. 

584. That is, before the people have opened their doors, to go out ; before they 
are astir. 

585. Ngonga is a neat, tight, and small basket with a lid. 

586. Literally, it walked, went, how ? 

587. Ku-aHjiua = ku-anj-^a, to dream. In Loanda, they say ku-anda Htoji. 
j88. Masulu, in Loanda ma-suHU, is literally "the nostrils" or the "noses;" 

applied to guns, their muzzles. A a betika is lilentlly, they (the guns) hold them 
(the muizies) down, 

589. One might suppose that the three things were emblems of three trades : 
the guns, hunting; the bales of cloth, trading ; the medicine- basket, doctoring. 
It was wisdom 10 prefer the humble basket to the valuable guns and bales. 

590. It is strange that most of the insulting epithets used by natives, even in 
the far interior, are of European origin, thus diabu (diabo) nikulu (negro) maid- 
ndulu (malandro). The native way of insulting is to say something disparaging 
of the other fellow's mother ; his mother being the most sacred thing the Angolan 
can think of. 

J91. Fidila, Portuguese " ferida," is the word used for wound or sore by the 
natives of all tribes that have accepted scraps of civilization. The purely native 
word i/j^</fl is only used by the so-called maliimbu ("gentio,"' heathen) tribes, e.g., 
the Mbondo, Mbamba, Holo, Hungu. 

592. A piece of trade-cloth, which is common white calico. 

593. "We are two," for "we are together." 

594. That is, thou dost not even know the commonest vermifuge. The Ango- 
lans ascribe the gnawing of hunger and most of their intestinal ailments to the 
semi-mythic di-huka, which they re[«3er in Portuguese by '' lombriga," which is 
our thread-worm. Rum is supposed to be a specific for the uneasiness caused by 
the di-buka. That is why a drink is called " mata-bicho," i e., worm-killer, 

595. That is, if he fails to master it (the disease). 

596. That master was mean. The boy had been given him as pledge for one 
ox ; and after so many years' service he demands three cows. The generosity o£ 
the slave, who only leaves his master when he has grown to be decidedly more 

3o6 Folk 'Tales of Angola. 

than his master, and then gives him all he demands, is peculiarly African. After 
living a number of years with his master, the slave often gets so attached to him 
and his surroundings that he considers himself one of the family. 

597. The meaning of every verse is : " What you do, do it with all your might," 
and *' aim high." The deeper meaning of '* Wealth came from medicine " is that 
knowledge is the source of prosperity. 

598. Another series of sayings. Evidently, to keep tongue and teeth hidden in 
mouth, means ^ to hold one's tongue." 

599. These three sayings mean, '* I have done what I proposed to do ; therefore 
I have finished." 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. In Nos. XVI. and XXVI. we already have seen a court of 
umpires giving their sentence ; only the judges were animals. In this and the fol- 
lowing stories the judges or umpires are men. All the maka turn about some pivotal 
question of who or what is right or wrong. In all of them one of the chief actors is 
represented either as justified or condemned in what he did or said. Sometimes, 
as in this and the stories following immediately, there is a lawsuit with pleading 
on both sides ; sometimes, too, the final events show which of the persons or prin- 
ciples involved was right or wrong. Most stories of this class are illustrative of 
some moral truth, which may be expressed concisely in a proverb. Some only turn 
on a witty remark or pun. 

The present story may, as it concerns hunters, be compared with Nos. XVIII., 
XIX., XX., and XXXIX. 

The sentence reminds one of that of Solomon about the child which two women 

600. This maka begins with a proverb, which may be either the cause or the 
result of it. Quarreling in the bush implies that there were no witnesses. 

601. Milongay pi. of tnulonga. Here the plural is used for the singular in a 
loose way of speaking, Mulonga means word, speech, dispute, quarrel, lawsuit, 
crime, o£Fense, insult. 

602. When natives cry, because they deem themselves wronged, or because of 
a relative's death, they strike a monotonous tune, or improvise a rhythmic verse, 
which they go on repeating and repeating until exhausted, or until some unex- 
pected event calls their attention elsewhere. For the foreigner it is sometimes 
very hard to tell whether a native is whining or singing. Kingungu a N jila, whose 
emotion is genuine, stammers at first in his complaint. 

603. A exana may also be exana^ the e sounding then longer than usual be- 
cause it is a contraction of a + ^ + ixana; not only a + ixana. 


Informant. Francisco P. dos Santos Vandunem. See No. XXVl. 
Dialect and Origin. Loanda. 

604. Muxixi is the Sterculia iomtntosa^ Guill. et Perr., of botanists. It is 
found in the coast-belt. 

605. Andaxi.irom^t Portuguese ** ainda assim." 

606. Dikui^ from the Portuguese '* do que ; " the genuine Ki-mbundu equiva- 
lent is na or kana. 

Notes. , 307 

607. The forms ngano ... for ngenio ... or ngine mu, and ngajo ... for 
ngofo ... or ngej'io ... are used by many elderly persons in Loanda. 


Informant. Francisco P. dos Santos Vandunem. See No. XXVI. 
Dialect and Origin. Loanda. 

608. Kitombe kia kifefeteFi disu-badi is an idiom, signifying great darkness. 
Ku-fefeUla is " to become dim, gloomy " of light, or " to whisper, to be low or 
weak " of sound. ''He was dead (of, by) eye one," that is. '*one of his eyes was 
dead, blind." 

609. Ti! is an interjection expressive of dazzling brilliancy. **The moon is 
like a shining pate,'* is an idiom ; and the father-in-law did have a shining pate, 
though black. 

610. Musumbe is a native of the Sumbe country about Novo Redondo, half- 
way between Loanda and Benguella. See my article on Novo Redondo and the 
Ba-sumbe, in " Goldthwaite's Geographical Magazine," New York, 1891. As 
most of the Loanda bond servants and most plantation hands have been ** re- 
deemed " (bought) at Novo Redondo, musumbe is used, in a wider sense, for any 
unfree servant. Ku-sumba is <* to buy," and the word may also be derived from 
this verb and mean simply '* a bought one." This proverb shows that the natives 
have a regard for the feelings of their slaves. White owners of " bought servants " 
are not so particular. 

611. In rapid speech, one often hears ^ for eie. 


Informant. Jelemfa dia Sabatelu. 
Dialect and Origin. Mbaka. 

612. Kabolongonio^ also kaholongonio from kibolongonio^ and ktholongonio, 

613. This u refers to mutue, 


Informant. Jelemfa dia Sabatelu. 
Dialect and Origin. Mbaka. 

614. That is, nobody in the village has any dried fibre-cords on hand, and the 
green ones, to be got from the forest, would require some time to dry and prepare 
80 as to be fit for the present work. 

61 5. Or, I was weaving a mat, which was interrupted to me, that is, I was 
weaving a mat, and something forced me to stop my work, though unfinished. 


Informant. Jelemfa dia Sabatelu. 

Dialect. Mbaka. The origin may be either Mbamba or Mbaka. The story 
is popular among both tribes. 

Comparative. For us the metamorphosis of a man into a lion is fictitious, 
and the story seems, therefore, to belong to the mi-soso; but the natives hold 
such metamorphoses to be not only possible, but frequent In all earnest they 

3o8 Folk-Tales of Angola. 

will qaote a fact like the present one, which passes as historical, to prove that by 
means of a charm or talisman a man can be transformed into any imaginable 
thing. See No. III. for a whole collection of metamorphoses. Compare with 
this the *' man-leopard " of the British West Coast of Africa. The man-leopard 
is supposed to be a man, changed by magic into a leopard. As such he is invul- 
nerable and far more dreaded than the natural leopard, who can be killed. In 
reality, the man-leopard is a man, dressed in a leopard-skin, who wa3days and 
kills people, especially defenseless women and children. Sometimes he is a mem- 
ber of a secret society, and this man-killing is part of the rites. Its object is to 
inspire fear of the organization, and also to test the greatness (hardness) of heart 
of the candidate. On Lycanthropy, see ^Journal of American Folk-Lore," 1891, 
p. 189. 

6f 6. A proverb. 

617. Hitu is probably derived from the same root as kurkUuka^ to be trans- 
formed. About change of k into A, see Grammar, p. 126^ 5. 


Informant. Jelemfa dia Sabatelu. 

Dialect and Origin. Mbaka. 

Comparative. In No. XLII. we have already mentioned that some of the 
maka, though there is no apparent court, and judge or imipire, still are of the 
same nature as the regular judicial pieces. Thus, in the present case, the two 
parties make contrary assertions ; they try to prove them by putting them in prac- 
tice ; the result decides the question in favor of one and against the other. One 
wins, the other loses ; one is justified, the other is condemned. In native pariance 
it is said, in such a case, that God is the judge. 

618. "Builder of ability," that is, "able builder;" "builder of haste," that is, 
** hasty builder." 


Informant. Jelemfa dia Sabatelu. 
Dialect and Origin. Mbaka. 

NO. L. 

Informant. Senhor Sant* Anna e Palma(now dead); an educated negro of 
Calumbo, whom I met in 1890, at Bom-Jesus, where he promised me to collect 
some native folk-lore. His poorly written notes were sent to J. C. da Matta, who 
transcribed this story for me. 

Dialect and Origin. The lower Quanza, or Kuanza, River. 

Comparative. As illustrative of life in the spirit world, this story should be 
compared with Nos. V. and XL. Like No. XL. it tackles the great problem of 
death and the future life. While the common people always ascribe death to 
Kalunga-ngombe, who wants ever more subjects for his undeiground kingdom, 
the wiser men hold that the true cause of most deaths is to be found in men's 
vices, crimes, and carelessness. 

620. Ngunza signifies, in the Kisama and Quanza region, a hero ; one who has 
killed an enemy in war. Some civilized natives of Loanda also use Ngunza for 
God ; but erroneously. Kilundu is a spirit, like the kituta^ into which our hero 
is finally transformed. Thus the name indicates the substance of the story, (i) the 

Notes. 309 

(heroic) fighting with Kalunga-ngombe, (2) the transformation of Ngunza into a 
KUuta. This is the same as Kianda, See No. IX. 

621. This does not signify that he went to the Loango coast, north of the 
Kongo River ; but that he went to some of the wandering Loango smiths, who are 
scattered all over the Kongo and Loanda districts of Angola. 

622. The second informant was unable to make out these words in the manu- 
script of the first informant 

623. Ulumba, and ukemim, signify (i) ornament in dress, (2) the love of orna- 
ment, vanity, (3) its cause and concomitant, sexual love, and flirting. The indul- 
gence of the latter induces its abuse, adultery, and its pimishment, death by 
poison-test or murder. 

624. The crowds of Ndongo is the same as *' the tribes, or nations, of Ngola 

625. A word that could not be made out in the original manuscript. Milunda 
b a place near Tombo on the Quanza River. 

626. Fruits and vegetables, the equivalents of which in English, or in botanic 
language, are not known. 

627. Makunde is the Vigna unguiculaia, Walp., or Vigna Sinensis, Endl. Di- 
niangua is the Cucurbita maxima^ Duch. Diniungu a slightly different kind. 
Kimonji is the Cajanus Indicus^ Spreng. Uangela is the Sesamum^ called gerge- 
lim by the Portuguese. Kabulu is a kind of beans. 

628. Compare with mutu a lubi la suku of the Malange dialect, note 280. 
Suku is the name of a great spirit. Sometimes it is used by the people south of 
the Kuanza for God. 

629. Many of the Kuanza people use a instead of Loanda ma for the concord 
of prefix ma-. 

Additional Note (see p. 281). 

The "Bulletin Missionnaire " (Lausanne, February, 1887) contains a story cur- 
rent among the Ma-gwamba of Louren^o Marques, Southeast Africa, which differs 
from our No. VII. almost only in the fact that Banga-kulu, the cannibal, plays 
the part of the Ma-kishi. As the little girPs song in the Gwamba tale helps to 
make ours intelligible, we reproduce it here in English : — 


A yi wa ; a yi wa ! 

We are not asleep, 

Because of the mosquitoes. 

I tell them, " Let us take the narrow path ; " 

They take the wide path, 

The easy path that leads astray ; 

They want to return to their mother." 

To which Banga-kulu replies : — 

" Ka molingi ; ka molingi I 
They are not gone ; 
They are still there ; 
Are they not, little mother? ^ 



South Africa. 

Bleek, IV. //. /. A Brief Account of Bushman Folk-Lore. London, 1875. 

Reynard the Fox in South Africa ; or, Hottentot Fables and Tales. 

London, 1864. 

Brincker^ H. WQrterbuch des Otyi-Herero. Leipzig, 1886. 

Callaway^ Rev, H. Nursery Tales, Traditions, and Histories of the Zulus. 

Natal, 1868. 
The Religious System of the Amazulu. Parts I.-III. Natal, 1868- 

70. 2d ed. (Publications of The Folk-Lore Society, xv.) London, 1884. 

Casalis, E. Etudes sur la langue S^chuana. Paris, 1841. 

Cape Monthly Magazine. [Scattered articles by Bleek, W. H. I., Orpen, J. M., 
and Theel, G.] Capetown, 1870-1879. 

Folk-Lore JoumaL (South African Folk-Lore Society.) Capetown, 1879-81. 

Fritsch^ G, Die Eingeborenen Siidafrikas. Breslau, 1872. 

Grouty Rev. L. Zulu Land, or Life among the Zulu Kaffirs. Philadelphia, 

The Isizulu. A Grammar of the Zulu Language. Natal, 1859. 

Kronlein, Rev. J. G, Wortschatz der Khoikhoin. Beriin, 1889. 

Theal, G. McC. Kaffir Folk-Lore. 2d ed. London, 1886. 

West Africa. 

Bohner, Rev. H. Im Lande des Fetisches. Basel, 1890. 

Boilat, Grammaire de la langue Wolo£Fe. Paris, 1858. 

Bouche^ Abbi. Les Noirs peints par eux-m6mes. Paris, 1883. 

Boweny Rev. T. J. Grammar and Dictionary of the Yoruba Language. Wash- 
ington, 1858. 

Burton^ R. F. Wit and Wisdom from West Africa. London, 1865. 

Christaller, Rev. J. G. A collection of 3600 Tshi Proverbs in use among the 
Negroes of the Gold Coast. Basel, 1879. 

KoelUy Rev. S, fV. African Native Literature, or Proverbs, Tales, Fables, 
and Historical Fragments in the Kanuri or Bomu language. London, 1854. 

Reichardty Rev. Ch. A. L. Grammar of the Fulde Language, with some original 
Traditions. London, 1876. 

SchlenkeTy Rev. C. F. A Collection of Temne Traditions, Fables, and Prov- 
erbs. London, 1861. 

Schon, Rev. 71 F. Magdna Hausa. Native Literature, or Proverbs, Tales, 
Fables, and Historical Fragments in the Hausa language. (With a translation in 
English.) London, 1885. 

East Africa. 

Almeida da Cunhoy J. d*. Usos e Costumes dos Banianes, Bathias, etc., de 
Mozambique. Mozambique, 1885. 
Kibaraka. Swahili Stories in Swahili. Zanzibar, 1885. 

Steerey Rev. E. Swahili Tales, as told by natives of Zanzibar. London, 1870. 
Sultani Darai. Swahili Tales, as told by natives of Zanzibar. Zanzibar, 1884. 
Taylor y Rev. W. E. African Aphorisms (in Swahili). London, 1891. 


BUttnery C. G. Zeitschrift fiir Afrikanische Sprachen. Berlin, 1887-89. 





i < fd JJ'J^fci:^ jlJ'J'J'J'j A.^^-^ 


Ngi xi-le Ngu-nda,Ka-<ii-ngu ndj n'fi Ngixi-leNgu-ndaKa-di-ngu nd< n'£ 

4 f ^ I 



Ngu-nda mo- na Ka • di - ngu mo-na Pa- pa,Ngunda Ka - di-Dgu» tu- i*e - to. 




Pa -pa,Ngunda, Ka- di-ngu» tu - i'e - tu I Pa-pa Ngunda, Ka -di-ngu tu-i*e - tu. 



gg^ JjjU J'J^^^^ 

No - no - n*6 1 Ki-di -ma ke-le - ke • xi. No - no - n*6 1 Ki -di-ma ke-le-ke - xi. 


■jj p~?j^ 


No -no - n*6 1 Ki-di - ma ke- le-ke - xi, No - no - n*6 ! Ki-di -ma ke - le-ke-zi. 






Nda-la ia ko - ta Ni Nda-la ia nde-nge, E - le mu ngo - 



^^ -J4J=:j=j^ 



ngo mu dia 'kull Nda - la ia ko - ta ni Nda - la ia nde - nge» 



'^^^im^ \^:f ^m : j ^ / ttt ^ 

£ - le mu ngo- ngo mu dia 'kui. Tu - xi - ma - na Mu - te - le - mbe 







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ni Ngu - nga A a te - xi - le mi - dia Ngui ku i - dia, Tu - xi - ma • na 

Mu - te - le - mbe ni Ngu - nga A a te - xi - le mi - dia Ngui ku i dia. 


Kue - di zai e - zi K*u -zi - zi ma - zi - n'&? Hu-la - ka- na ngu 

i jj.ij 


J J. J I 

ku a-mbe-]'^» u - tual Hu-la- ka-na, ngu kua-mbe-lVl O Tu - mba 

nijj. J i j J 

Si - ku - ndu ; O Tu - mba Si - ku - ndu Mu - ni, Hu-la-ka-na, ngu 

ii i^, 1 ^ 


ku a - mbe-Fe, u - tua I Hu - la - ka - na, ngu ku a • mbe-1'^. 


Adelina da Camara, 262. 

Almeida da Cunha, 17. 

Ambaca. See Mbaka. 

Angola, area, i ; climate, 2 ; resources and 
trade, 3 ; political division, 4 ; tribes, 5, 6 ; 
dialects, 7 ; customs, 7-9 ; religion, 10 ; in- 
dustrial arts, II ; anthropologic data, 14; 
folk-lore, 20-22. See Ngola. 

Animal stories, 292. 

Ant, 22, 71, 79, 93, 161, 169, 201 ; note 483. 

Antelope, 22, 161, etc, 173, etc, 197. 

Bailundo, 6. 
Bantu, 14, 17. 
Baskets, 12 ; note 589. 
Ba«umbe, 6 ; note 6ia 
Ba-tua, 17 ; note 199. 
Beasts (assembled), 69, 298. 
Bells, note 217. 
Benguella, 5. 
Bird, 77 (Nzui), 143, 151. 
Bladcbirds, 151; note 458. 
Blacksmith, 151. 
Bleek, Dr., 17, 292. 
Boar, 215; note 563. 
Bom-Jesus, 253, 265. 
Bride, 141. 
Bushmen, 17. 
Biittner, C. G., 16, 18. 

Callaway, Dr., 17 ; note 199. 

Cannecattim, B. M. de, 23. 

Carry-me-not, 125. 

Cezar, Joio Borges, 253, 276^ 298. 

Charms, 185, 219, 231 ; note 180. 

Chatelain, Heli, 24. 

Chefe, 4. 

Child* 103, 147, 225. 

Christaller, J. G., 16, 19. 

Climate, 2. 

Cock, 207. 

Concelho, 4. 

Congo. See Kongo. 

Customs, 7-9; note 250. 

Dancing, note 141. 

I>eer, 131, 159, 191, 235. 

Dembos. See Ndembu. 

Diniangadia Ngombe, 159, 291. 

Diseases, 15. 

Divining, 10, 11, 139, 183, 254; notes 180^ 

Dog, 69, 157, 211, 213, 219, 300. 

Elephant, 22, 199, 201, 203, 233. 

Fele Milanda, 31, etc 

Fenda Maria, 29, etc, 43, etc, 53, etc, 255. 

Fiction. See Mi-soso. 

First-food, 159. 

Fish, big, 83. See KimbijL 

Fishing, 1 1 ; note 238. 

Folk-lore, Angolan, 20-22; African, 15-22; 

of Sierra Leone, 299. 
Fox, 203, etc., 207, 30a 
Fratricide, 127, 287. 
Frog, 131, 203, 217. 

Goat, 53. 55, 191, etc, 197, etc 

Governor, of Angola, 4, 53, etc, 77 ; note 

Grout, Lewis, i6» 17. 

Haarhoff, 16. 

Hades. See Kalunga. 

Hare, 157, 183, etc, 197, 209. 

Hawk, 71, 81, 109, 131 ; notes 278, 279. 

History. See Ma-lunda. 

Hog, 215. 

Holo, notes 365, 366, 376. 

House-building, note 321. 

Hunter, 157, 159, 219, 233, 292. 

Hyena, 22. See Wolf. 

India-rubber, note 193. 
Italians in Loanda, 253. 

Jackal, 209, 213, 30a 
Jeremiah, 272. 



Judicial sentences, lo, 235, 259, 241, 247, 290, 

Kabidibidi, 191. 

Kabundungala, 85, etc. 

Kalubungu, 31, 47, 57, 59, 115, 254, 256. 

Kalunga, 95, 225, 249, 304; note 251. 

Kalunga-ngombe. See Kalunga. 

Kamadia, 36, eta, 45, etc., 258. 

Kamasoxi, 35, etc., 43, etc, 258. 

Kasanji, 5, 304. 

Katalaiu, note 206. 

Katetc, 153. 

Katumua, note 235. 

Kijandala^midl, 87 ; note 325. 

Kilembe, note 315. 

Kimalezu. See Kimanaueze. 

Kimanaueze kia Tumb' a Ndala, 53, 64, 85, 

117, 131; note 156. 
Kimbanda, 185, 219, etc, 225, etc., 231, etc., 

260; note 97. 
Kimbiji, 82, 95 ; note 344. 
Ki-mbundu, area and dialects, 7 ; literature, 

23; pronunciation, 25; in Sierra Leone, 

Kimona-ngombe, 145, etc; note 451. 
Kianda« 10, 115, etc, 251, 284; note 245. 
Kingship, 211. 
Kingungu a Njila, 233. 
Kinioka, 93, 278. 
Kinoueza. See Kimanaueze. 
Kioko, 6, 284. 
Kipalende, 87, etc 
Kisama, 5, 7, 13, 14, 253, 299. 
KiUniba kia Xiba, 223, 304. 
Kituta. See Kianda. 
Kiximbi. See Kianda. 
Koelle, S. W., i6» 19. 
Kola nuts, 257. 
Kongo, district, 4 ; nation, 5. 

Leopard, 71, 157, i6T,etc, 173, etc, 183, etc., 

189, 191, etc., 197, 295, 296. 
Leopard-men, 308. 
Life-tree. See Kilembe. 
Lion, 22, 71, 75, 145, etc, 199, 201, 245, 254. 
Lizard, 213. 
Loanda, 4. 
Lousing, note 181. 
Luangu, 5, 297 ; note 115. 
Lubolo, 5, 13, 14, 299. 
Lukala, 64 ; note 237. 
Lunda, 6. 

Maka, 21, 249, 297, 303, 306, 308. 
Ma-kioko. See Kioko. 
Ma-kishi, 57, 85, etc., 97, m, ii7» 278, 283; 
note 199. 

Malange, 13, 272, 291. 

Ma-lunda, 21. 

Maria, the Governor's, 77, etc 

Marriage, 9, 119, etc, 133, etc, 235. 

Mats, 12. 

Matta, J. C. da, 25. 

Ma-xinji, or Ma-shinji, 6» 282. 

Mbaka, 5, 14, 272, 281, 297, 298, 299; notes 

250, 256. 
Mbamba, 13, 272, 277, 281. 
Mbanza, notes 241, 384, 511. 
Mbondo, 5, 13. 

Medicine-man. See Kimbanda. 
Metamorphoses, 73, etc, 145, 245, 289, 307. 
Mirror (speaking), 29, 254. 
Mi-soso, 20, 21, 284, 303. 
Mole, 203; note 550W 
Monkey, 169, 177, 183, etc 
Mossimedes, 4, 5, 6. 
Muhongo, 225, etc 

Mukenge, 71, 30a See Fox, and note 55a 
Music, 21. 
Musoki, 282. 
Mutelembe, 127. 
Mythology, 10, 1 1. 

Namesake. See Sandn. 

Ndembu, 5,8. 

Ndongo. See Ngola. 

Negro, 17, 243. 

Ngola, 5, 13, 14, 298, 299; note i6a 

Ngolambole, 8 ; note 255. 

Ngunga, 127. 

Ngundu a Ndala, 233. 

Ngunza Kilundu kia Ngunza, 249; note 62a 

Nianga dia Ngenga, 157, 219. 

Nigritic, 17. 

Nzenza, note 427. 

Nzuana, ngana, 53; note 159. 

Nzui, 53, etc., 64, 121, etc ; note 159. 

Old woman, 32, 49, 57, 89, 93, 113, 183. 
Ovi-mbundu, 6. 

Partridge, 22, 215. 

Philantomba, 199. 

Polygamy, 8, 9, 217, 302 ; note 176. 

Pottery, 12. 

Proverbs, 21, 119, 233; notes 180, 348, 457, 

461, 472. 
Putu, 255. 
Pygmies. See Ba-tua. 

Rabbit. See Hare. 

Rats, 121 ; note 351. 

Religion, la 

Riddles, 22. 

River (personified), 64, 229. 



Samba, 97, 235. 

Sandu, 260. 

Sant' Anna e Palma, 308. 

SchoD, J. F., 16, 19, 502. 

SkuD, 115,243. 

Sierra Leone, 298, 299. 

Slavery, 9, 229 ; note 574. 

SmithUig, 12. 

Soba, 7, 8, 301. 

Songs, 5, 13, 14, 284, 288 ; note 447. 

Spider, 133, 141. 

Spirits, 10, 260 ; notes 97, 245, 474, 628. 

Squirrel, 211, 30a 

Sudika-Mbambi, 85, etc., 278. 

Sun and Moon, 130. 

Tambi, 9. 

Tar-baby, 185, 295. 
Tell-me-not, 125. 
Terrapin. See Turtle. 
Trades, 11-13. 
True stories. See Maka. 
Turtle, 291, 153, 215, 302. 
Turtle-dove, 22, 153. 

Uouas, the four, 117, etc 

Vandunem, F. P. dos Santos, 297, 306, 307. 
Vidiji Milanda, 43, etc 

Weaving, 12. 

White man, 243, 259 ; note 78. 
Widow's children, iii, etc 
Wolf, 71, 73, 201. 
Wood-carving, 12. 










ALCfiE FORTIER, New Orleans, La. 

J. OWEN DORSEY, Washington, D. C. 


FRANZ BOAS, Chicago, III. 

JOHN G. BOURKE, Fort Riley, Kans. 

DANIEL G. BRINTON, Philadelphia, Pa. 


MATTOON M. CURTIS, Cleveland, O. 

ALICE C. FLETCHER, Washington, D. C. 


OTIS T. MASON, Washington, D. C. 

FREDERIC W. PUTNAM, Cambridge, Mass. 
♦JOHN READE, Montreal, P. Q. 

^Permannit ftecretarp. 
W. W. NEWELL, Cambridge, Mass. 

Cotrefqiiintiinff ftecretarp* 

J. WALTER FEWKES, Boston, Mass. 


JOHN H. HINTON, New York, N. Y. 


STEWART CULIN, Philadelphla, Pa. 

* Councillors ex oficioy as Presidents of Local Branches. 






1894. * 

John Abercromby, Edinburgh, Scotland. 

Isaac Adler, New York, N. Y. 

Samuel P. Avery, Jr., New York, N. Y. 

Edward E. Ayer, Chicago, 111. 

Eugene F. Bliss, Cincinnati, O- 

Boston Athenaeum, Boston, Mass. 

Charles P. Bowditch, Boston, Mass. 

William Inglis Bradley, Sault Ste. Marie, Ont. 

Daniel G. Brinton, Philadelphia, Pa. 

Philip Greely Brown, Portland, Maine. 

John Caldwell, Edgewood Park, Pa. 

Miss Mary Chapman, Cambridge, Mass. 

Miss Ellen Chase, Cumberland, Maine. 

Francis James Child, Cambridge, Mass. 

Clarence H. Clark, Philadelphia, Pa. 

Mattoon Monroe Curtis, Cleveland, O. 

Charles P. Daly, New York, N. Y. 

Charles F. Daymond, New York, N. Y. 

James Dougherty, Philadelphia, Pa. 

James W. Ellsworth, Chicago, 111. 

John Fiske, Cambridge, Mass. 

Miss Alice C. Fletcher, Washington, D. C. 

Alc6e Fortier, New Orleans, La. 

Edward Foster^ New Orleans, La. 

Joseph E. Gillingham, New York, N. Y. 

Miss Caroline Patterson Hale, Philipsburg, Centre Ca, Pa 

Charles C. Harrison, Philadelphia, Pa. 

E. Sidney Hartland, Gloucester, England. 

Mrs. Esther Herrmann, New York, N. Y. 

Thomas Wentworth Higginson, Cambridge, Mass. 

Richard Hodgson, Boston, Mass. 

Robert Hoe,-New York, N. Y. 

John E. Hudson, Boston, Mass. 

E Francis Hyde, New York, N. Y. 

Edward C. James, New York, N. Y. 

Miss Louise Kennedy, Concord, Mass. 

Robert H. Lam born. New York, N. Y. 

Henry R. Lang, New Haven, Conn. 

Henry Charles Lea, Philadelphia, Pa. 

Mrs. Mary Holland Lee, Cambridge, Mass. 

Charles McK. Leoser, Larchmont Manor, N. Y. 

Albert Matthews, Boston, Mass. 

J. Meyer, New York, N. Y. 

John Erving Moore, Weimar, Germany. 

Miss Agnes Morgan, Osaka, Japan. 

Miss L. Norcross, Boston, Mass. 

Frederic W. Putnam, Cambridge, Mass. 

William L. Richardson, Boston, Mass. 

Robert Hudson Riley, Bensonhurst, Long Island, N. Y. 

Charles Schafifer, Philadelphia, Pa. 

Otto B. Schlutter, Hartford, Conn. 

C. Bernard Shea, Pittsburgh, Pa. 

Gardner P. Stickney, Milwaukee, Wis. 

Henry Kendall Thaw, Pittsburgh, Pa. 

John S. Tilney, Orange, N. J. 

Henry H. Vail, New York, N. Y. 

Samuel D. Warren, Boston, Mass. 

Henry T. West, Milwaukee, Wis. 

Alfred M. Williams, Providence, R. I. 

Henry J. Willing, Chicago, 111. 
Mrs. Henry J. Willing, Chicago, 111. 

Mrs. E. L. Youmans, New York, N. Y. 





Vols. I.-VI. 1888-1893. 



By Heli Chatelain. 


By Alc£e Fortier. 

A Fund for the Publication of Special Memoirs. 

From the Report of the Committee on Publication^ i8g2. 

The American Folk-Lore Society was founded in 1888 for the purpose of 
collecting and publishing the folk-lore — including myths, superstitions, 
legends, and customs — of America. 

The Society holds annual meetings at which reports are received and 
papers read. 

The Journal of American Folk-Lore, a quarterly periodical published 
by the Society, contains about one hundred pages in each issue. 

As articles printed in The Journal are necessarily limited in extent, a 
thoroughly comprehensive treatment of a special subject is not possible. 

It is therefore desirable to establish the publication of a series of mono- 
graphs, uniform in style and size with the Journal, to be entitled " Me- 
moirs of The American Folk-Lore Society." 

It is evident that the small annual fee of three dollars, paid by the mem- 
bers of the Society, will not be adequate for the purpose of publishing the 
contemplated series of Memoirs. A committee of the Society has therefore 
been appointed to consider the matter of obtaining a publication fund. 

The Committee has suggested and the Council has voted that a publica- 
tion fund be formed by annual contributions of ten dollars, for such period 
as individual subscribers may designate. 

These subscribers will be enrolled as members of the Society, and will 
receive all its publications issued after the date of their subscriptions, 
including The Journal and Memoirs. 

A list of the annual subscribers will be printed annually in The Journal 
and in each Memoir, as long as their subscriptions continue. 

The outlay of money obtained in this way will be under the direction of 
a Committee annually appointed ; and the fund itself will be under the finan- 
cial management of the Treasurer and Council of the Society. 

Persons who are willing to assist in the formation of the proposed fund 
will please send their names to the Permanent Secretary ; or remit their 
contributions directly to the Treasurer. 


Franz Boas, Chicago, 111. 
Daniel G. Brinton, Philadelphia, Pa. 
Alexander F. Chamberlain, Worcester, Mass. 
Stewart Culin, Philadelphia, Pa. 
J. Owen Dorse y, Washington, D. C. 
David P. Penhallow, Montreal, P. Q. 
The President, Secretary, and Treasurer of the Society. 



By-Laws of the American Folk-Lore Society. 

Art. I. Name. The Name of this corporation shall be The American 
Folk-Lore Society. 

Art. II. Objects. The Society shall have for its object the study of 
folk-lore in general, and in particular the collection and publication of the 
folk-lore of America. 

Art. III. Membership. Persons interested in the study of folk-lore, or 
who desire to aid the Society in its work, are eligible to membership. There 
shall be four classes of members, namely, Patrons, Honorary Members, Life 
Members, and Members. 

(i.) Members shall be elected by the CounciL (2.) Members paying to 
the Treasurer fifty dollars in one payment shall be designated Life Members. 
(3.) Persons paying to the Treasurer five hundred dollars in one payment 
shall be designated Patrons. Patrons, Honorary Members, and Life Mem- 
bers shall be exempt from annual dues, and shall enjoy all the privileges of 

Art. IV. Annual Dues, The dues of members shall be three dollars 
per annum, payable on the first of January in each year. 

Art. V. Officers. The officers of the Society shall be as follows : a Pres- 
ident, First Vice-President, Second Vice-President, Corresponding Secretary, 
Permanent Secretary, Treasurer, Curator, Nine Councillors. 

Art. VI. (i.) CounciL The nine Councillors, together with the seven 
other officers above named, and the presiding officers of the local branches, 
shall constitute the Council of the Society. The Council shall conduct all 
the affairs of the Society, including the finances, the admission of members^ 
the business of the meetings, and the issue of publications. 

Art. XI. Local Branches. Local branches may be organized, with their 
own independent officers and regulations, by members of the American Folk- 
Lore Society, provided the organization is approved by the CounciL The 
presiding officers of local branches shall be ex-officio members of the Council 
of the American Folk-Lore Society. 

Art. XII. Amendments. These by-laws may be amended at any An- 
nual Meeting of the Society, by a two thirds vote of those present, provided 
the proposed amendments are approved by the Council, and provided further 
that, after such approval, notice of the proposed changes be sent by the Per- 
manent Secretary to each member of the Society at least three weeks before 
the meeting at which the proposed amendments shall be acted upon.